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LIBRARY OF CONGREC 



Chap. 
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i UNITED STATES OF AMERH 



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[ No. I. ] 
THE 

CLERGYMAN'S LOOKING-GLASS, 



OR 



Ancient and Modern Things eontrafted, 

i— Concerning MINISTERS. 
2— Concerning BAPTISM. 
3 — Concerning the CHURCH. 



Ancient Things as they ftand in the Scriptures, 
Modern Things as they are praciifed in the prefent Day, 



By ELIAS SMITH, 

Servant of Jefus (Thrift. 



*' With refllefs and ungGverrfd rage, why do the Clergy form ? 
" Why in fuck rajh attempts engage, as they can ne'er perform ?" 

White field, 
"Save me, kind Freedom, from the jaw 

" Of hireling wolves, whofe gofpel '5 2*72 their maw" Milton. 
" For if any man be a hearer of the word, and net a doer, he is like 
unto a man beholding his natural face in a glafs : for he be.hoid.eth him- 
felf, and goeth his way, andjlraighiway forgetteth what wanner of man 
he was." Apoflle James. 

" Three fhep herds alfo I cut off in one month, and my foul loathed 
them, and their foul abhorred me." Z A chariah. 

" But I hate hi?7i, for he doth not profihdM~-g*6€L£07icernin? ?ne, but 

^O^CO^^. Ahab. 



9/ 



TRIPvD EDITION— 00 rrW ed and en^aked. 

B STCN:— Printed for the Author. 
1804. 



INTRODUCTION. 

X HE defign of this publication is, to give a plain defcription of*- 
truth and error, by contrafting them in the fame page, fo that every 
candid perfon may fee the difference between that which is real fcri£- 
turc, and that which is counterfeit. 

It has been my lot for thirteen years paft, to be. oppofed by the cler- 
gy, from whom I have received the moil abufive, treatment I ever met 
with ; no other clafs of men have written and reported fo -many fa-lfe 
and fcandalous things about me as they have. One of them faid to me 
fome years ago, " 1 have reafon to think that you are ihy of the minif- 
ters of our order." I told him I was ; he aiked me the- reafon of it ; 
my anfwer was-, becaufe there was no order of men, even Atheifts or 
Deifts, which have treated me fo bad as the minifters of his order. 
u Why," faid he, " there are many of them which I have no fellowship 
with." I have copies of letters which they have written, which mew 
the malice they felt towards me. The clergy in general, have never 
been willing that I fhould have any place to preach in. Wherever f 
go, their language is to this amount, " prophefy not here ; go into the 
land of Juda and prophefy and eat bread; but prophefy not here, for it 
is the king's chapel." They have generally difcovered the fame temper 
which it is faid one man pofieiTed in Maftachufetts, when he went to 
warn a refpectable Baptift "minifter out of the town. When he came to 
his houfe, he addrefied him in thefe words: "Sir, I warn you off of 
God's earth L" " Why, (faid the minifter) dear man, where mall I go 
to ?" He anfwered, " You may go to the lile of Shoals, if you pleafe." 

I have always found the clergy as a body, grea* backbiters, it is a 
rare thing that I ever can have an opportunity to lee them, or eoiivcr :^ 
with them, though I have often defired it; and it is rare that-£I] v hejir 
me. It is an uncommon thing for me to be admitted fo sear as to 
fpeak to them ; yet they are often biting my back, fpeaking hard 
things abcut me, though not to me. They often call me a wolf, and 
as often act. the part of an hireling, in fleeing and keeping cut of fight. 

According to the befl information 1 have, there is not fo ufelefs and 
hurtful a fet cf- public men in our country, as the clergy. Wherever 
the people have'been brought up under what is called a fettled minif- 
ter, they are generally the moft ignorant of the fcriptures of any people 
I meet with. This is eafily accounted for; their minifies never fay 
but little about the fcriptures ; their written diicourfes are generally 
from ten to forty minutes long, and commonly the matter is of a world 
ly nature ; " they fpeak of the world, and the world heareth them" 
Viewing them in this lightthey are ufelefs. 

A man needs not a great mare of knowledge to fee, that as a body 
of men, they are profelfed enemies to our Republican government, and 
open enemies to the Prefident. One of them (Dr. Emmons) has compared 
"him to " Jeroboam the fon of Nebat, who drove Ifrael from ferving the 
Itord." They have ufed ail their influence, in my opinion, to have* 



( ir 

Monarchical, Hierarchal government ; and had their abilities been equal 
to their influence and difpofition, civil and religious liberty would before 
this time, I believe, have expired in a convuliion. For thefe and many- 
ether reafons, I fincerely think they are a hurtful fet of men. 

While viewing thefe things, I have been led to inquire into the caufc 
©f them. The refuk of my inquiries is, that the clergy* are a fet of 
men exactly oppofite to the Apoftles and primitive Minifters ; their 
doctrines and churches, are oppofite to the doctrines and churches in the 
firft ages of Chriftianity. 

When I compared them with the fcriptures I found the contrafl ; and 
now, I think it my duty to publifh chefe things to the world, for their 
benefit, not fearing the wrath of the clergy, buc enduring ss feeing him 
who is invifible; for if they are right and I am wrong, they will pity 
me, and endeavour to reclaim me from my error; but if what I have 
written is right and they are wrong, they will hate me and fay all man- 
ner of evil agaptjt me. 

I have placed the ancient things in the left h:\nd column, and the 
modern m the right hand ; where one column do-Ji net contain the whole, 
it is carried to the next pr.gc in the fame order. 

N. B. Tfie left hand column is the 1. \ifs, the right hand 

is the CIergymun ; flanding before it viewir.g himielt whenever he opens 
his eyes. 

Since the propofal for this work has been out, a perfon has inform- 
ed me th.-: a c-:'..ui clergyman has been to him, wishing him to advvfe 
or pei not to publifn it. 1 know not why he wifhes not to 

have it publiihed, unlefs he is loth to have people fee the difference be- 
tween ancient and modern things. 



* By the words , Clergy y Anti-Chriff s and Satan s Minifersyin this tuort, 
J mean unconverted minifers ; and if any are offended at this £*blic atien , it will 
be fuch ivho are here prefentcd ieith a Looking-Clafi, 



The Clergyman^ Looking-Glafs. 



Ancient Things con- 
cerning Ministers. 

Arid howJJjal! they preach, ex- 
cept they befent P Rom. x. 1 5 . 
X CCORDING to the A- 
x ^ poftle's declaration in 
this chapter, a man mud be 
fent of Chrift to preach his 
gofpel. The queftion in the 
text fuppofes, that a man 
cannot preach who is not 
fent of God for that pur- 
pofe. A man who is fent of 
God is one who loves him ; a 
man who loves God is born 
of God ; every natural man 
is a hater of God, and there- 
fore is not fent of him to 
preach. 

No man can be fent of 
God unlefs he understands 
the nature of the Gofpel, 
which is good news to finful, 
wretched men ; to under- 
fiand this a man muft be an 
experimental fnarer in the 
bleffings of the gofpel; " the 
hufbandman muft firft be a 
partaker of the fruits of the 
earth. " The fame power 
ich brought light out of 
darknefs, enlightens the mind 
of .the. man who is fent of 



Modern Things con-- 
cerning Ministers. 

And hoiv can they preach, ex-- 

cept they, are fent to college P 
T^HIS text contains the 
modern doctrine of cleric- 
al qualifications to preach col- 
lege gofpel ; this is a point 
which the clergy have con- 
tended for many years. It 
has been faid' by them that 
no man can be a preacher, 
unlefs he has a college ed- 
ucation ; but they prove 
their own doctrine falfe of 
late ; for they begin to ordain 
thofe who have not a col- 
lege education, and accor- 
ding to this, it is falfe that a 
man cannot preach without 
a college education ; that no 
more qualities a man to 
preach the gofpel than a 
man's working with a bar- 
ber qualifies him to make 
watches. The fact is, the 
clergy meant to have it fo 
that no man mould pretend 
to preach unlefs he was fent 
to the college, and from the 
college fent to them, and by 
them fent to impofe on a 
whole town, who mould be 
2 



( 6 ) 



Ancient. 



Modern. 



God to preach ; " God, who 
commanded the light to 
fhine out of darknefs, hath 
fhined into our hearts, to 
give the light of the knowl- 
edge of the glory of God in 
the face of Jefus Chrift.." A 
man without regeneration 
can no more preach the gof- 
pel of the grace of God, 
than a blind man can judge 
of colours, or a deaf man 
teach mufic. 



obliged to fupport them for 
life, becaufe they had fpent 
their money for that pur- 
pofe. A clergyman was 
once afked this queftion ; 
Can a converted man preach 
the gofpel without a college 
education ? he anfwered, No. 
Can he preach the gofpel if 
he has a liberal education 
without regeneration ? he 
anfwered, Yes. 



Who alfo hath made us able min- 
ijlers of the new teftament, not 
of the letter , but of the fpirit, 
for the letter killeth> but the 
fpirit giveth life. 

2 Cor. iii.^6. 

The fame Apoftle who 
aiks the queftion, how can 
they preach except they be 
lent ? in this text tells us 
what kind of mini ft ers thofe 
are whom Chrift; fends, and 
how they are made. 

"Who alfo hath made us 
able minifters." Jefus Chrift 
makes his minifters ; ftates 
and kingdoms make theirs ; 
and the Devil makes his. 
Chrift's minifters are endow- 
ed with natural and fpi ritual 
abilities from him : they are 
minifters of the new tefta- 
ment ; they are bleffed with a 
new teftament fpirit ; preach 
the Mediator of the new tef- 
tament ; new teftament doc- 
trine, ordinances, church and 
jTrclcUcei The effect of their 



Which (the college) alfo hath 
made us popular minifters of 
the old teflament ; not of the 
fpirit but of the letter, for the 
fpirit giveth life, but the letter 
killed. 
This text will naturally 
lead the clergy to remember 
their creator, (the college) or 
at leaft their birth place ; it 
may be faid of many, " this 
and that man was born 
there." One Clergyman 
faid " that Cambridge col- 
lege was the river the 
ftreams whereof make glad 
the city of God." From 
that time to this, the clergy 
pray that from this fountain . 
may annually flow ftreams 
(that is minifters) to make 
glad the city of God ; but 
that place is more like 
a Volcano which annually 
vomits columns of fire and 
hot lava which makes every 
green thing die, and proves 
deitruction to all around*- 



( 7 ) 



Ancient. 



Modern. 



preaching is life to their 
hearers ; the new teftament 
is fpirit and life, and where 
it is preached with the fpirit 
it giveth life to thofe who 
are dead in trefpaffes and 
fins. The Apoftles coniid- 
ered the old teftament done 
away in Chrift ; and to 
preach that was to reject the 
new, and to feek to be ju{li- 
fied by the deeds of the law, 
and not by grace. 



For I neither received it of 
man, neither was I taught it 
but by the revelation of Jefus 
Chri/i. Gal. i. 12. 

Erom this paffage we 
learn that thofe minifters 
who are fent by Chrift and 
are made able, minifters of the 
new teftament, do not receive 
it from man, neither are they 
taught the nature of it by 
man ; but by the inftrucTion 
of that Spirit which leads in- 
to all truth. The gofpel is 
fpiritual, and therefore can- 
not be known by any with- 
out the Spirit. No man 
knoweth the things of God, 
but by the Spirit of God, 
" "The natural man receiveth 
not the things of the Sprit of 
God, for they are fooli/hneji 
unto him, neither can he know 
them, becaufe they are fpiritually 
dfcerned" In this way all the 
minifters of Chrift received 
aa underftandiag of fpiritual 



The fountain is Arminianifm^ 
and the ftreams are worfe if 
poffible. However, thefe 
minifters are popular, for by 
reading the old teftament 
they keep people in ignorance. ■-• 
by this dark veil, and there 
is no life in the minifters, nor 
much, if any, in the people. 
They oppofe the new tefta- 
ment preachers, knowing, 
that the Lord owns them, in 
giving life to many through 
their preaching. 

For I received it of man, and 
I was taught it by man, and 
not by the revelation of jfefus 
Chriji. 

This modern textteaches us 
the difference be tweenChrirVs 
minifters, and Anti Chrift's. 
They are taught by man to 
fay prayers by rote, and they: 
receive from men like them- 
felves a licenie to preach, 
and often old notes to read 
over to the people. One of 
this fort once told me, that 
"when they fir ft begin to> 
preach, they are allowed to 
take other men's works and 
read." One minifter in New 
Hampshire was fettled upon 
this plan, to deliver his eld 
notes once in fo many years. 
This plan cf impofmg on 
towns and paiifhes they re- 
ceive of men, and they are 
taught it by men ; they are 
not taught it by the revela- 
tion of Jefus Chrift, for he/ 



( »■ J 



Ancient. 



Modern. 



things in ancient times ; that 
being the true way then, it 
muft be the only way now ; 
a man might as well learn 
Latin or Greek from one 
who never knew thefe lan- 
guages, as to know the na- 
ture of the gofpel without 
divine -in (traction. — The gof- 
pel eonfifts of four parts ; 
"our gofpel came not in 
word only, but alfo in pow- 
er, and in the Holy Ghoft, 
and in much afTurance ;" as- 
one part of the gofpel is the 
Holy Ghoft, it muft be re-- 
ceived by a revelation of Je- 
fas. Chrift. 



For God, who commanded light 
to Jlnne out of darlnefs, hath 
Jloined in our hearts to give 
the light of the knowledge of 
the glory of God in the face 
of Jefus Chrift. 2 Cor. iv. 6; 
This text teaches us that 
even the Apoftles' minds, be- 
fore their conversion, were 
as dark as the earth before 
God commanded the light 
to mine upon it ; and that 
nothing fliort of the fame 
power could enlighten their 
minds, the darknefs was fo 
great. The light which 
they received was the knowl- . 
edge of his elory in the face 
of Jefus Chrift. This (hews 
that though a man may have 
fome knowledge of God's 
glory in his works, yet .;~-y 
cannot have, a knowledge of 



never taught religious fraud. 
The clergy in general, Ao 
not pretend to be fo enthuu- 
aftic, as to be moved by the 
Holy Spirit. They are gen- 
erally moved by a fpirit as 
different from this as they 
are different from the minif- 
ters of Chrift. One young 
man, as I am informed, not 
thirty, when reading an old 
minifter's notes, faid, I have 
been preaching to you thefe. 
forty years. 



For men, who commanded a col- - 
lege to be built, have made 
us Jhine, to give the light of 
the knowledge of the glory of 
human learning in the face of 
us who profefs to be mafters 
of arts. 
I do not mention this text 
to fpeak againft human learn- 
ing ; but tofhew that many 
come forth pretending to 
preach with no other qualifi- - 
cations than- what they ob- 
tain: there, unlefs they gain a 
little more by a few weeks 
or months ftudy with fome 
m after of arts. I believe 
that the greateft part of thefe 
college minifters ftudy but 
little divinity there, and other 
people would think fo too, if 
they knew what is pracliied 
at the college. After com* 



( , 

. Ancient. 

the glory of his grace unlefs 
it is revealed to him by that 
fpirit which glorifies Chrift. 
The Apoftle gives the reafon 
why this was doue, " to give 
the light of the knowledge 
of the glory of God in the 
face of Jefus Chrift ;" that 
is, that they might commu- 
nicate the feme glory to the 
world which they had re- 
ceived. The ApoPcles ? work 
was to hold up. the glory of 
Chrift, Had the Apoftles 
preached any other glory, 
mart of the glory of God in 
Chrid, their hearers would 
have thought that they had 
either forgotten their errand, 
or changed their fentiments. 
While the Apoftles and 
primitive minifters enjoyed 
til h divine light, they gloried 
as much in it, or more, than 
college minifters do in this, 
that the college and their 
learning has made minifters 
of them. 



9 ) 

Modern. 

mencement day they obtain 
favour of thole who pre fide, 
and they have the glory of 
human learning, which is, 
generally, to introduce a man 
into fame office which he is 
not fit for, and that for life. 
The greateft part of the 
towns experience this by be- 
ing obliged to maintain one 
man handfornely for life, be- 
c a ufe he has received a col- 
lege education, and is called 
the Par Jon. — Thefe men .pro- 
fefs to be mafters of arts : I 
have no doubt but they are 
mailers of feme arts ; they 
have the art of keeping the 
peopk in fear of them ; the 
art of living with little work, 
of keeping people in igno- 
rance, and of oppofing the 
gofpel. In their boohs they 
ftyle themfelves A. M. and 
the people do very wrong in 
not calling them as they call 
themfelves. 



But we have this, treafurein ear- 
then vefels, that the excellency 
of the power may be of God \ 
and not of us. 2 Cor. iv. 7. 
The Apoftle, in thefe 
words, confiders the gofpel 
a treafure, a valuable collec- 
tion of glorious things. This 
treafure confifis of all the 
bleffings of the gofpel, fuch 
as pardon, peace, adoption, 
joy, hope, and eternal life ; 
finally, all the glories of 



But we have tins treafure in 
eur notes, that the excellency 
without the power may be of 
us, and not of God. 
This modern text teaches 
us the difference between the 
clergy and the minifters of 
Jefus Chrift. Some of this 
fort who have this treafure 
in their notes, when afked to 
preach, have made this re- 
ply : " I am not prepared ;" 
that is> I have not my notes 



( io ) 



Ancient. 



Modern. 



grace to be enjoyed in this 
life, and that which is to 
come. This treafure is in 
" earthen veffeTs." By earth- 
en veffels, are meant minif- 
ters of the gofpel, who like 
earthen veffels are made for 
common ufe ; (not golden 
or filver ones) it is (aid a the 
treafure is in the veffels ;" in 
the mind which is capable of 
retaining it. Earthen vef- 
fels are not all of a fize, 
though they are all of one 
nature ; thus it is with the 
minifters of Chrift ; they are 
ail partakers of the divine 
nature, though fome are ca- 
pable of containing more 
than others. The reafoa 
why this treafure is in earth- 
en veffels is, that " the excel- 
lency of the power may be 
of God." God commits the- 
gofpel to men, which is itfelf 
the power of God, to fhew 
that though men preach it, 
yet if God does not apply it 
to men's hearts, it would be 
preached in vain. Paul fays, 
" I have planted and Apollos 
watered ; but God gave the 
increafe ; fo then he that plan- 
teth is nothing, and he that 
watereth is nothing, but God 
who giveth the increafe*" 



with me. Sometimes they 
hive gone to the meeting 
houfe and left their treafure 
at home ; had it been in them 
they could not have left it 
behind. One of this modern 
kind of minifters (laid a 
preacher) going up the pul- 
pit (lairs, dropped his divin- 
ity through the floor ; he 
laboured for fome time to 
repoffefs it, but it was all in 
vain ; however he afcended 
the facred defk (as it is pro- 
fanely called) and after pray- 
er and fmging, he flood up 
and addreffed the gazing af- 
fembly in thefe words : " My 
friends, there is good matter 
under the floor, but I cannot 
get it ; however, I will read 
you a chapter or two which 
will be better than all of it." 
In thefe written difcourfes 
the excellency confifts (gen- 
erally) in the manner and 
not in the matter ; for the 
power which is peculiar to 
the gofpel is not contained 
there. He who coldly tells 
the people what his paper 
fays, is almoft as cold and 
lifelefs as his paper. The 
power of a pretty voice being 
the mod that is known.. 



f » ) 



Ancient. 



Modern, 



Gd ye, therefore, and teach all 
nations, baptizing them in the 
name of the Father, and of 
the Son, and of the Holy 
Ghofl, teaching them to ob- 
ferve all things whatfoever 
I have commanded you ; and 
lo, I am with you always 
even unto the end of the 
world. Amen. Mat. xxviii. 
1 8, 19. 

In thefe words are con- 
tained the orders given to 
thofe who are called, and 
have the treafure of the gof- 
pel committed to them. — 
Their orders are extenfive ± 
*< Teach all nations." They 
are to " preach the gofpel to 
every creature." After the 
people are taught, the firft 
thing required of them is 
baptifm, which was defigned 
to act out their faith in the 
death, burial and refurrection 
of him, in wham they believ* 
ed. The minifters of Chrifl 
are here commanded to teach 
the faints " all the counfel of 
God" revealed in his word ; 
and as an encouragement, 
he -promifed them his pref- 
ence to the end of the world. 
^.Notwithftanding thefe or- 
ders are fo plain, yet many 
have endeavoured, from age 
to age, to prove that minif- 
ters ought to be confined 
within the limits of a town 
or parifh. I believe if forne 
who pretend to preach had 
what they merit, they would 



Go ye therefore into a town 
where there is no fettled min- 
ijler, and read piety and 
morality to all who come 
where you are ; fprinkling 
their children in the room of 
circumcifion, in the name of 
the Trinity, teaching them that 
the commands of Chrifl are not 
ejfential ; and lo, rich, worldly 
men will be with you as long 
as you live. Amen. 
How different is this mod- 
ern text from the ancient one ! 
yec this is an exacl defcrip- 
tion of the clergy in our day. 
After they have received 
their commiffion, (orlicenfe) 
from thofe who make fuch 
minifters. they fet out in pur- 
fuit of a vacant parifn, or 
town, with their morality in 
their faddle-bags ; when em- 
ployed by the town, they read 
over their rules of piety and 
morality to the people, 
whether they are afleep or 
awake. When any tiling is 
mentioned concerning jpap- 
tifm, they read a difcourfe 
fhewing that Infant baptifm 
came in the room of circum- 
cifion, and is a feal of the 
covenant 5 and as there is 
no proof of it in the fcrip- 
tures, the people take their 
word for it, if they pleafe. 
Their method of evading 
the commands of Ghrifi, i 
to do as all other rebels -* 
that is, to fay Chrift's 
mands are not effentia ia& " 



( IJ ) 



Ancient, 

be confined to a fmaller cir- 
cle than a town or pa'rifh ; 
for they would be confined 
to fome other bufmefs. 



Withal, praying for us, that 
■God -would open a door of ut- 
terance to fpeah the myflery of 
Chrifl, for which I am alfo 
hi bends. CoL iv. 3. 

This paffage of fcripture 
fhews that even the Apoftles, 
who had fiich great mani- 
feftations of divine things, 
flood in need of the prayers 
of the faints ; not being fuf- 
£ciertt to think any thing of 
themfelves. They confider- 
ed the gofpel a myftery, and 
that they knew it only in 
part, and were fuffering even 
unto bonds while they were 
preaching it unto finful men. 
— If the Apoftles needed the 
prayers of their brethren, 
furely the mini iters of Jefus 
need the prayers of the faints. 
One of this fort was com- 
plained of for not preaching 
fo well as he once did ; he 
owned it, and told his breth- 
ren that the reafon of it was, 
" that he had loft his prayer 
book." They afkea him if he 
ufed one .? he told them that 
the prayers of his brethren 
was the prayer book, which 
* had enjoyed for many 
«rs, and that if they could 
■re that for him again, 
i no doubt but he 
reach as well as ever. 



Modern. 

fo doing, the chief m^n of 
the city receive him, and 
oblige the poor to fupport 
him for life. 



With aU praying for us, that the 
town would open unto us the 
door of the meeting-houfe, that 
we may fpeak the myflery of 
iniquity, which we are at lib- 
erty by law to do. 
This text intimates that 
unconverted minifters afk 
their unconverted brethren 
to pray for them, though it 
is not very common ; when 
they do, they pray to the 
town, or court, that individ- 
uals or the town may be 
obliged to do that which 
they do not think the 
fcripture commands them. 
They are fometimes heard 
to pray for themfelves ; their 
prayer is generally this, 
" that God would dire dr. 
them to a fuitable portion 
of his word, and enable 
them rightly to divide the 
word of truth :" and at the 
fame time it is all divided, 
and wrote down, and muft 
come from their notes wheth- 
er there is force enough in 
it to reach the hearers or not. 
What they generally deliver 
is the myftery of iniquity, 
defcrihed in thefe words, " do 
as well as you can, and all 
will be well :"' this is what 
the laws c£ men allow them 
to do, 



( *3 
Ancient. 

The Elders which are among 
you I exhort, who alfo am 
an Elder, and a witnefs of 
the fifierings of Chrifi, and 
alfo a partaker of the glory 
that frail he revealed : feed 
the flock of God which is 
among you, taking the over- 
fight thereof not by confer ami, 
hut willingly ; not for filthy 
^ lucre, but of a ready mind ; 
neither as being lords over 
God's heritage, but being en- 
fimpks of the fleck ; and 
•when the chief Shepherd fi: all 
appear, ye fhall receive a 
erown of glory which fadeth 
not away, i Peterv. 1,2,3,4. 
In this ancient text are 
feveral things worthy of no- 
tice. — The firft is the name 
given to ChriiVs rriiuiuers, 
which is Elder. The words 
Elder, Bfhop, and Overfeer, 
all mean one thing. They 
fignify one, appointed to take 
care of that which belongs 
to another : Paul fays, " feed 
the flock of God which he 
has purchafed with his own 
blood." Thefe elders had 
no command of the church- 
es. The elders belonged to 
the churches, and not the 
churches to them. They 
confidered themfelves ferv- 
ants of the churches, and 
not mailers. They took the 
cverfight of thern, and their 
work was to feed the flock of 
God, that is, to miirucl: them 
from the word of God, tak- 
B 



) 



Modern. 



The reverend clergy who are 
with me I advife, who am al- 
fo a clergyman, and a, D. D. 
a member of that refpeclable 
body, who are numerous, and 
"whofeek honour one ofanoth* 
er ;" and a partaker of the 
benefit of it : feed y out f elves 
upon the church and parifih 
over which we have fettled 
yen for life, and who are 
obliged to fuppori you whether 
they like you or not ; taking the 
command, by confiraint, for 
filthy lucre ; not of a ready 
mind; as lords over men s fouls, 
not as enfamples to them. And 
when commencement day frjall 
appear, you fhall receive fome 
honorary title, which fhall 
make you appear very refpecla- 
ble among the reverend clergy* 
This modern text fhews 
the difference between that 
which is fcriptural, and that 
which is human. In (lead of 
Elder, a title fui table for 
the minitters of Chrift, Anti- 
Chr ill's minifters ftyle them- 
felves Clergy, Doclor of Di- 
vinity, Parfon, Lord Biihop, 
Lord Arch-Bifhop, Right 
Reverend Father in God, 
Cardinal, His Holinefs, our 
Lord God the Pope, another 
God upon earth, Kfng of 
Kings, and Lord of Lords. 
" The Pope doeth wbatfoev- 
er he lifteth, even things un- 
lawful, and is more than 
God : His Holinefs being 
God's vicar* cannot be fub- 



( 14 ) 



Ancient. 

mg the overfight out of love 
to Chrift and his flock; not for 
the fake of gain ; yet while 
they fed the flock, they were 
to be fupported. "Who 
feedeth a flock, and eateth 
not the milk of the flo£k ? 
Who goeth a warfare at his 
own charges ? There is a 
great difference between eat- 
ing the milk of the flock, 
and eating the flock. A 
perfon may eat the milk, 
while a dog may tear and 
eat the Jefh of the animal 
who gave the milk. The 
text does not allow diem to 
be lords over God's heri- 
tage but to be enfamples to 
the flock. Chrift is Lord, 
and minifters mud be ferv- 
ants ; they mull pay fuch 
refpedt to (Shrift's commands 
as to engage their brethren 
to obey Chrift through their 
example. • Chrift's minifters 
are taught not to look for 
a crown in this world, but 
In that which is to come. 
They muft expeS, if they 
call the mafter of the houie 
Beelzebub, they will his 
houfehold. Chrift fays, — 
*» Woe unto you, when all 
men (hall fpeak well of you, 
for fo did they of the falfe 
prophets: 1 ' ChrilVs rrinif- 
ters are to have at laft a 
crown of glory which fad- 
eth not away, referved in 
heaven for them. 



Mod 



ern. 



je& to thejudgmentof men." 
Thefe names were never 
heard of till after the appear- 
ance of the man of fin ; 
they all belong to Antichrift, 
and when Myftery Babylon 
falls, thofe names will fall 
with it. Were any of the 
clergy to be called Elder, 
they would almoft think 
themfelves impofed on. I 
do not think that all who 
bear thefe names are Anti- 
ChrirVs minifters ; but all 
who bear thefe titles are be- 
holden to Anti-Chrift for 
them, and often have to pay 
dear for their Anti-Chriftian 
name. 

This plan of fettling min- 
ifters ever towns is contrary 
to the fcriptures: no fuch 
thing is mentioned there. 
When I fee thofe things I 
have thefe thoughts : if thefe 
men are Chrift's minifters, 
they have a poor opinion of 
his word, for they will not 
take his word for a living, 
unlefs the town is bound for 
him, that if he fails them, 
the town fhall be accounta- 
ble for the money. Inftead 
of taking the overfight, they 
take the command of the 
town or pariih they pretend 
to poifefs ; calling them " my 
people," or <•' my pariih. " 
Inftead of feeding the peo- 
ple, they feed themfelves. 
Ezekiel fays, " Woe to the 



( \ 

Ancient 

How confolating mud this 
be to the mini Iters of Jefus, 
while their names are caft out 
as evil, and they confide red 
the filth of the earth, and the 
ofY-fcouring of all things j 
and they made a fpe clacle to 
the world, to angelsand-men ; 
arnidft all this to believe, that 
their names are written in 
heaven, that a crown is laid 
up for them there, and that 
ere long they (hall be re- 
ceived to read their name, 
to wear their crown, and to 
be ever with the Lord* 



) 



Modern. 



And as they mhuflered to the 
Lord and fa/led, the Holy 
Ghoft /aid, Separate me Bar- 
nabas and Saul for the work 
<whereunto I have called them. 
And when they hadfafled and 
prayed, and laid their hands 
on them, they fent them away. 
And when they had ordained 
them Elders tn every church, 
and had prayed with fa/ling, 
they commended them to the 
Lord on whom they bdieved. 
Acts xiii. 2, 3, and xiv. 23. 
Thefe two paffages of 
fcripture, contain an account 
of the ancient way of ordain- 
ing Elders. The fir It men- 
tions their ordination to trav- 
el ; the laft, their ordination 
in the churches. It is evi- 
dent that the Holy Ghoft 
called thefe men to preach, 
and that thofe who laid their 
hands on them, approved of 



Shepherds of lirael that dc 

feed themfelves ! ihould not: 
theShepherdsfeedthea(>ck? M 

They are not examples 
the flock, but are like poii- 
guides, placed out of the 
road, reading to people 
about a way they never were 
in. For all th ; s tyranny they 
are honoured by each other ; 
they have the honorary title 
of A. B. A. Nl and they 
are fometimes placed as high 
as D,D. A. A. S. S.CC/5. 
u they proceed no further/' 



And as he read and [aid t. 
ers to the people, tki . : -. 

Separate us this vin to the- , 
honour we have cimferred or, 
him. And when they had 
given him a C AUL, and he 
had accepted it, the clergy and 
their ferv ants came, gave him 
the right hand of fdlowfkip) 
and ajham charge, and fettled 
him for life over the towns 
And when this was done, they 
commended him to the town an£ 
church, on whom he depended- 
for a living. 

This modem text explain- 
ed will (hew the difference 
between the ancient way of 
ordaining Elders, and the 
prefent mode of fettling the- 
clergy. 

The young gentleman who 
expects the honours of the- 
town, firft comes and reads 
two {hort pieces in a week r. 



Ancient. 

what the Holy Ghoft had 
clone. Another thing is ev- 
ident, and that is, that after 
they had failed and prayed, 
they laid their hands on 
them ; after this they fent 
them away to preach the g ' ~ 
rious " gofpel of the grace of 
Cod." 

When they ordained El- 
ders in the churches, they 
did it in the fame way, by 
fa ! ng and p: a} cr, and lay- 
ing their Lands on them, 
commending them to the 
Lord, on v. horn they belie v- 
ed. Is there any thir.g here 
to make a perfon think there 
was a council of mkiifters 
called, a fermen en thie cc- 
cafion, the right hand of :':!- 
lowfhip, and a charge, in the 
manner it is row done 
among aimed all denomina-. 
lions I S urely no. From this 
account, it is evident that the 
ministers of Chriit were or- 
- dained to different works ; . 
on this account fome w T ere or- 
dained to travel, and others to 
be in the churches; fome were 
qualified for evangelifts to 
preach frpm place to place y 
others as pallors and teach- 
ers to take care of the church- 
es. Thofe minifters who 
were ordained in churches, 
w r ere confidered as fervants 
of the church, having no 
command of them. Paul 
fays, y And ourfelves your 
fervants for Jefus's fake.'' In 



odern. 

is refpedled and flattered by 
the firft characters in the 

town. If they think he will 
do to make an Idol 
herd of to y talk 

of fetding him. Col. A. 
Cart. B- Efg. C. I 
Deacon E. Merch. / 
Mr. X- who wifhes to be le- 
fpedled whether he deferves. 
it or not, are alked how they 
like the gentleman : one fays 
has a goc-d. voice," 
another " he performed very 
well," another £t he is (hort," 
another, "I ?.m afraid our 
town wi'l not be fo lucky as 
to obtain him." However, 
thefe few who rule, call a 
town-meeting, the candidate 
retire^, mentiQas a Caul in 
another town, they vote tor 
him, the poor to fee 

the rich men's hands go up 
firft; if a majority are for 
him,. they agree to give him 
a caul ; that is, fo many hun- 
dred dollars fettlement ; and 
fo many hundred dollars fal- 
ary for life, or fo many oun- 
ces of hlver. This being 
done, the caul is fent to the 
young gentleman : if he ac- 
cepts it, he gives his anfwer 
publickly as liberal as their - 
cauh " Vox popuii vox Dei." 
The voice of the people, is 
the voice of God. This be- 
ing done, a day is fet for his 
ordination ; it is an high day, 
A council of clergy are fent 
for, who come in awful pomp : 



( *7' I 



Ancient. 



Modern. 



ancient times, the minifters 
Belonged to the churches; 
But in thefe modern times, 
the minifters think the 
churches belong to them ! 
You will often hear the cler- 
gy fay, " my church," and 
to fee the- manner in which 
it is built, any man might 
think it belonged^ to them. 
The fcriptures fay, " Chrift 
gave gifts, (that is, minifters) 
to men ; but modern times 
fay, he gave men to the gifts, 
-^-Mention is- made, here of 
Elders being 1 ordained in the- 
churches, but not as lords 
over them ; neither is there 
any thing mentioned con- 
cerning fettling minifters over 
towns and parifhes. How 
happy mult thefe Elders feel, 
while they are chief among 
their brethren, and at the 
fame, time fervants of all ! 



For the Son of God, Jefus 
Chnjl, who was preached 
among you by us, even by me, 
and Sihanus and Timotheus, 
iu as not yea and nay ; but in 
him was yea. 2 Cor. L 19. 
This paffage contains the 
manner of the apoftles' and 
primitive minifters' preach- 
ing. ^ Jefus Chrift, or his 
do&rine, was what they all 
preached ; they all agreed, 
B 2 



they examine his caul and- 
credentials, and without any" 
evidence of his being a man 
of experimental religion, they 
agree to ordain him, or rath«- 
er to crown hirn king over -aj 
number of people who muft f 
be ruled by him'. The wholef 
town is moved, and the towns- 
around them. The fiddlers,' 
the retailers, &c. are all ani- 
mated. After this, they 
make a folemn : parade, lik^ 
that in Rome, when th#- 
Pope is placed on the altar;- 
Their powdered heads, their" 
Popifh bands and furp3nfes,-. 
and hypocritical appearance; 
teftify that they are related 
to the church of Rome, that 
mother of fuch: harlots as 
thefe. The young gentleman t 
is fettled for life. The peo- 
ple are pleafed ; tliey have 
now a king like other towns, 
who will " rule over them.; 
with riger." Fe >aj, Ting ; drink : - 
* n S> fiddling, dancing 7 &c. end<- 
the folemnities of the day.- 

For the fon of perdition, Ahti-- 
Chrift, who was preached 
among you by us, even by the 
Pope and Jefuits, and the 
Clergy in general, was not 
yea, but in him was yea * and 
nay. 
This modern text contains- 
the fabftance of what Anti- 
Chrift's minifters preach ; 
which is the fon of perd 
ticn 5 or doctrines which a* 



( I*" )j 



Ancient. 

becaufe they all fluke the 
fame thing. Paul did not 
preach one thing, Silvanus 
another, and Timotheus a 
third : had they done this, 
they, would have proved 
the.mfel.ves . falfe wkneiTes, 
not agreeing in what they 
faid. ; In the days of the 
apodles, there was no fuch 
things as dcfirines of Chrid 
mentioned; it was the doc- 
trine of Chrid confiding of 
nx principles. Thefe are 
mentioned in Heb. vi. i, 2. 
h Therefore leaving the prin- 
ciples of the doctrine of 
Chrid, let us go on to per- 
fection ; not laying again the 
foundation of repentance 
from dead works, and of 
faith towards God, of the 
doctrine of b^pti&is, and of 
laying on pf hands, and of 
the redirection of the dead, 
and of eternal judgment." 
Here [ are fix principles of 
this -,. doctrine, n Repent- 
ance from dead works. 2. 
Faith towards God. 3. 
Doctrine of baptifms. ..^Lay- 
ing on of hands. 5. The 
Refarrection of the dead, 
6. Eternal Judgment. This 
doctrine, they received from 
C.hrift, and preached to the 
world according to their 
Mailer's orders,, 
i „ Repentance from dead %vorh\ 
The apoftles could not 
have preached repentance, 
bad it not been for the pro- 



Modern. 



contrary to godlinefs. Thofe 
who preach thefe do&rinesy 
preach yea and nay. This 
is the way the clergy preach 
and pracYife ; they not only 
contradict the Scriptures, but 
they contradict each other, 
and themfelves. In ancient 
times the miniders were divi- 
ded into two claffes ; Chrid's 
miniders, and Satan's ; but 
in this day there are a nv. 
ber of divifions befides thefe. 
Men are calk- Bdffjefii 

miniders of Chrid,— Church 
of England minifters of Chrid, 
— ^Congregational miniders of 
CW\ft,—Mefhodijtical mmif. - 
tefs of Chrid, — Maptifi min- 
iders of Chrid,— Unkerfahfl 
miniders of Qh^-i\,~£)uaker 
miniders of Child, — Predef- 
iindrldn mini iters of Chrid, — . 
Armlnlan mirilfters of Chrid, 
—Calvh:^ kc miniders of 
Chrift,- — HopVirJian miniders 
of Chrid. What a figure a 
man would make among 
thefe minifters were he to - 
leave out thefe adverbs, and 
call himklf nothing but a 
mnfler of Cbiij?, he would 
look like a fpecklcd bird, and . 
ail the-ie birds of prey a- 
gaind him, If men are not .. 
fools they mud know thefe : 
cannot be all right, though 
they may all be wrong. This . 
is the app.e'ar£ntie thofe who 
are called miniders of the 
gofpel make in the prefent 
day. This variety of mjfir 



Ancient, 

prtlation made by Cfarift. On 

account of this, God could 
be juft in pardoning the pen* 
itent. Men are by nature 
dead in trefpaffes and fins, 
or condemned to die as fin- 
ners. .. On this account the 
apo files were ordered by 
Chrift to preach repentance. 
This was the firft thing that 
Chrift preached after he was 
baptized,. See Mark i." 15. 
* £ And faying, the time is fid- 
•filled, 1 and the kingdom of 
God is at hand. Repent 
ye, and believe the gofpel." 
Luke xiii. 3. "But except 
ye repent, ye Avail all lik'ewife 
perifh." When Chrift lent 
out his apoftles to preach, . 
it is faid, Luke vi. 1 2, "And 
they went out, and preached 
that men . fhculd repent" 
When Peter preached to the 
■multitude, his firft word to 
the diflreffed was, " Repent 
and be baptized every one of 
you, in the name of Jems 
Chrift, for the remiftion of 
fins, and ve fn all receive the 
gift of the Holy Ghoft," 
When the people ran togeth- 
er to fee the lame man, Peter 
told them, they had killed 
the Prince of life; and then 
faid, chap. ill. 19,. "Repent 
ye therefore, and be convert- 
ed, thai* your fins may be 
blotted out, when the times 
of refreshing, mall come from 
the prefence of the Lord." 
According to fome modem 



9 } 

Modern. 

ifters belongs to AntUChnft's 
kingdom, not to Chrift's ; 
and though I have no doubt . 
but there are fome among 
many of the ■ An-ti-Chriftian 
names, who are children of 
God ; yet I believe they, are 
in Mystery. Babylon, and 
are trading in the wares of 
that city, inftead of having 
the pearl of great price, — - 
the durable riches -of Chrift, 
which are fo valuable, that 
they would do well to fell 
all this Anti-Chriftiari wood? 
hay and jlulble, for the m*r- 
chandi%e of wiftlcm, confut- 
ing in gold, fdnyer, and pre- 
cious Jlones ; or the pure rev- 
. elation given by Jefus Chrift. 
in the New Teftament, to 
New Teftament- minifters* 
I believe there, are fome. 
minifters whom- God has 
owned,' who b eh' eve and 
preach ibrne things contrary 
to the New Teftament, and 
yet think they are right. 
Among all the yea and nay - 
preaching, I fhall notice, 
what is called Predejllnation^ 
€&fomjm\ Hoptdrtfianifm, and . 
Arnunianifui, 

I . PredefiinatioTi , - 
What is called Predefting* 
ilon in the prefent. day is (if 
1 underftand it) as different 
from what is mentioned in 
the Scriptures, as infant 
fbrinkling is different from 
believers' baptifm. Modern 
Predestination appears to be 



( 2 o T 



Ancient. 



Modern. 



preachers, Peter ought to 
have faid, Your fins-mud be 
blotted out, that you may be 
converted and repent. When 
Peter perceived that Simon 
was in the gall of bitternefs* 
he faid, " Repent of this thy 
wiekednefs* and pray God," 
&c. Acts viii. 22. When 
Paul preached in Athens, 
repentance was his fir ft- fub- 
je&. Acts xv ii. 30. " But 
now he commandeth all men 
every where to repent.'' In 
his addrefs to the elders of 
the church of Ephefus, he 
fays, chap. xx. 21. " T edi- 
fying both to the Jews, and 
alfo to the Greeks, repent- 
ance towards God, and faith 
in the Lord Jefus Chrift." 
When Paul flood before A- 
grippa, he told him his or- 
ders from Chrift, Acts xxvi. 
2Q, 21. "But (hewed firft 
unto them of Damafcus, and 
at Jerufaiem,and throughout 
all the coafls of Judea, and 
then to the Gentiles, that 
they ihould: repent and * turn 
to God, and do works meet 
for repentance." " For thefe 
caufes the Jews caught me 
in the. temple, and. went 
about to kill me/' Were all 
preachers -to preach this prin- 
ciple of the doctrine of Chrift, 
there would be no room for 
yea and nay, about it. 

2. Faith towards God. 

This is another principle 
of, the doariue of Chrift, 



this, "that God predetermine 
ed a certain number to fal* 
vation, and others to deftruc- 
tion, before the foundatioa 
of the world f or that he 
has foreordained tbhatfoever 
comes to pafs. This fenti- 
ment, according to the bed 
information I can get, orig- 
inated irr the brain of Ma* 
hornet, and is one of the fix 
principles of the do&rine of 
the Mahometans. His faith 
confided of fix principles, i« 
Belief in God* 2. In angels* 
3. In the Scriptures. 4. /*< 
his prophets. 5 . In the refur- 
reclion and judgment. 6. In 
God's abfohte decrees or pre' 
dejlinction. 

The doctrine of predefti- 
nation, " which they call or- 
thodox, is, that whatfoever 
doth or (hall come to pafs 
in the world, whether it be 
good or bad, .proceedeth en- 
tirely from the divine will, 
and is irrevocably fixed and- 
recorded, fron> all eternity, 
in the preferred table ; and 
that God -hath fecretly pre- 
determined not only the ad- 
vert e and profperous fortune 
of every- perfon in the world « 
in the moft minute particu- 
lars, but alio his obedience 
and difcbedience, and confe- 
quently, his everlafting hap- 
pinefs or mifery after death ; - 
which fate, or predeftination, 
it is impoffible to avoid.'* 
Though the Mahometans 



( $ 

Ancient. 

he an J the apples 
:]ied. When 
hed to the Phar- 
ifged the 
ith, or Hying in 
Ltth. 
on, 
Serf . Pharifees, hypo- 

crites ! for ye pay tithes of 
mint, and annife, and curr^ 
min, and have omitted the 
weightier matters oi thel:iW». 
eJTt, mercy, unAfaiji." 
In almoit ail Chrilt's preach- 
ings he held ivp the impor- 
tance c: b^kvtngm God and 
ChrifL ; preached to 

Nicodemus, he laid, John Kt 
15, " I. er belkv- 

on him mould net periih, 
but have everlaPdog life** 
v^r. i6.- " For Godio loved; 
the world, that he gave his 
only begotten Son, that whn- 
. ver helzrveiJj on him, mould 
not periih, but have everlaft- 



;, 



i8. "He 



it beUttJeth n, is not 

condemned ; but he that fc- 
fiepsib ncv} is condemned al- 
ready, becaufi he hath not be- 
lieved hi the name of the on- 
ly begotten Son of God." 
When Paul preached Chriil 
in the fynagogue at Antioch, 
he concluded with faying, 
"And by him, all that le- 
tie&e, are juftified from all 
things, from which ye could 
not be juftified by the law of 
Mores." Acts xiii. 39. In 
veiv 41, he told them tltt 



Modern, 

belie yet the Koran 

zrzr denies 
free-will, and attributes hu- 
to the fole influ- 
ence oft'.- ^iinsagaind 
religion ; and if he perilits in 
his error, he becomes an in- 
\ and deierving death." 
They ade/t that" notwith- 
standing this, men ouoht to • 
look, to God tor illumina- 
tion, and after ibis every one 
mould c •:.-...... Is own mind 

and do what is moil prudent. 
It is only after ihtiQ means 
have been employed, that 
human events may be at- 
tributed to the decrees of 
Keaven, to which mankind, 
ought ever to iubmi: whh 
the moh unlimited . re ilgn ac- 
tion. Notwithstanding this 
-explanation, almoit the wh 
nation believes the principle 
of immutable dejliny. Here 
is predestination as it was 
held by Mahomet and his 
followers. This fentiment 
was iiriit propagated by Ma- 
homu, in the ilxth century* - 
In the ninth century a. Ger- 
man monk, by. the. name of 
Godejehak'js propagated a 
fentiment called: predejlina* 
tier, j he was the flrft who 
was called a Preaeltinarian. 
His fentiments may be furm 
med up in the following par« 
ticulars; 1. That, God had 
predeftinated a certain part 
of the world to fahatioti, and 
the red to damnation before.. 



Ancient. 

eonfequence of not believing 
m him. " Behold, ye def- 
pifers, and wonder and per- 
ifh ; for I work a work in 
your days, a work which ye 
fliall in no wife believe, though 
a man declare it unto you." 
Jefus Chrift and the apoftles 
ever held that the turning 
point of falvation was faith, 
and that of damnation was 
unbelief. " He that believe:/} 
and is baptized, ihall be fav- 
ed, and he that hel'uveth not 
fliall be damned." In this 
principle, the apoftles all 
agreed. Their preaching 
this, was not yea and nay ; 
but yea and amen to the glo- 
ry of God. 

3. The Doctrine of Baptifms. 
This is another principle 
of the doctrine of Chrift. 
There were two baptifms in 
the days of the apoftles, that 
of the Holy Ghoft, and of 
water. The baptifm of the 
Holy Ghoft, was that mirac- 
ulous operation of the Spirit 
on believers,, by which they 
were enabled, to fpeak with 
tongues, prophefy, and work 
miracles. This was given 
to the apoitles and oth- 
ers : every perfon who was 
baptized with the Holy 
Ghoft, could work miracles. 
There were many who were 
renewed by the Holy Ghoft, 
and yet not baptized with it. 
The baptifm of water was 
that by which, belie vers #iar> 



Modern. 

they were created. 2. That 
God predeftinated the wick- 
ed to eternal punifhment, in 
eonfequence of their fins, 
which were freely commit- 
ted, and eternally forefeen. 
3. That Chrift came net to- 
fave all men ; and that none 
(hall peri fn. for whom he fried- 
his blood* 4. That fince the 
fall, mankind cannot exer- 
cife free-will, only to do that 
which is evil. The differ- 
ence between Mahomet's 
and Godefchalcus' ientiment 
upon predefunahon confifts. 
chierly in the words they ufe 
to exprefs their belief; Ma- 
homet believed God had 
predetermined every per- 
ion's ft ate for eternity ; fo 
did Godefchalcus. Mahomet 
taught that though this was 
true, yet men ought to look 
to God for direction, and 
then, if they fin after they 
know their duty, they will- 
be loft. Godefchalcus fays 
God predetermined to pun- 
ifh men as finners. What 
jargon is this ! God prede- 
termined my difobedience, 
and I act freely in perform- 
ing what he predetermined 
ft ould take place, and then I 
am punifhed for doing what 
God. meant I mould do ! ! ! 
IT. The next kind o£ yea 
and nay doctrine is what is 
called Cahtniftn : this may 
be fummed up in five par- 
ticulars ; 1, Tlut God has^ 



( *3 ) 



Ancient 



Modem. 



rfefted their faith in the death 9 
burial, and refur region of 
Chrift. This, Chrift and the 
apoftles uniformly preached. 
When any believed they 
were baptized immediately; 
but never before : they bap- 
tized none but believers, and 
they had but one mode of 
baptifm ; whi ch was by bu- 
rying the believer in water. 
Paul fays, Rom. vi. 4, 
" Therefore we are buried 
with him by baptifm ;" Col. 
ii. 12. " Bdiried with him in 
baptifm," &c. In this part 
of the doctrine they were 
agreed ; their preaching was 
tiot yea and nay, or, one fay- 
ing one thing, and another 
contradicting him, as is the 
cafe with many in this dzy. 

4. Laying on of hand*. 

This is another principle of 
the doctrine of Chrift. He 
laid his hands oti little chil- 
dren and bleffed them. The 
apoftles laid their hands upon 
fcelievers, that they might re- 
ceive power to fpeak with 
tongues, prophefy, and work 
miracles. This power came 
from Chrift, and proved that 
he had fent the apoilles. 
This power Simon wifhed to 
buy of Peter, This princi- 
ple of laying on of hands in 
appointing officers in the 
church, remains to this day ; 
but not to confer the Holy 
Ghoft, to work miracles. 



chofen a certain number ia 
Chrift to everlafting glory; 
without the leaft forenght of 
faith, good works, or any 
condition performed by the 
creature ; and that the reft 
he was pleafed to pafs by, 
and ordain to eternal wrath, 
to the praife of his vindictive 
juftice. 2. That Jefus Chrift 
made an atonement only for 
thofe chofen in him from all 
eternity. 3. That by fin we 
are made fubject: to death, 
and all miferies, temporal, 
fpiritual, and eternal. 4. 
That though thefe elect are 
all in Chrift before the foun- 
dation of the world ; yet by 
nature they are in as bad a 
fituation as thofe who are 
made for damnation, until 
God calls them out of that 
ftate by his word and Spirit. 
5. That thofe whom God 
calls and fanctifies fhall nev- 
er fall from a ftate of grace. 
This is true upon the plan 
that they were all fafe in 
Chrift while children of 
wrath. I cannot fee much 
difference between Mahom- 
etan predeft ination, and that 
held by Godefchakus and CaU 
vin. 

III. The Hopkinfian plaa 
has this in it, that God 
has exerted his power in 
fuch a manner as he purpo- 
fed ftiould be followed with 
the exiftence and entrance 
of moral evil in the fyftejn. 



( H ) 



Ancient. 



Modern. 



5. The Refurreclion of the 
Dead. 

This is another principle 
of the doctrine of Chrl.fl. 
This Chrift and the apcftles 
uniformly preached. Chrift 
fays, John v. 29. "And 
{hall come forth, they that 
have done good., unto the 
refurreclion of life, and they 
that have done evil, unto the 
refurretlion of damnation." 
When the apcftles preached 
in Jerufalem, it is faid in 
Ads iv. 2. " Being grieved 
that they taught the people, 
and preached through Jefus 
the refurrecllorSxom the dead." 
This principle Paul preach- 
ed at Athens. Acts xvii. 32. 
"■And when they heard of 
the refurreclion of the dead, 
fome mocked." The apoftles 
uniformly preached this to 
the world, and their preach- 
ing was yea and amen. 

6. Eternal Judgment. 

This was another princi- 
ple of the doctrine of Chrift 
which they preached. By 
the eternal judgment is meant 
the final fentence which will 
be paffed on the righteous 
and the wicked by the Judge 
at the day of 'judgment, which 
will remain forever. This 
Chrift preached. He fays, 
Matth. xi. 24. " But I fay 
unto you, that it fhall be 
more tolerable for the land 
of Sodom in the day of judg- 
ment, than for thee." Paul 



And that the introduction 
of fn, is, upon the whole, for 
the gene red good. Here is 
Mahomet's belief under the 
name of ' Hopkhifamfm I This, 
that God proposed to have 
fn in the world, and that it 
is for the general good> is the 
fame as this ; God has fr 
his own glory foreordained 
rjohalfoever comes to pafs. 
See Catechifm divinity in 
the Primer. 

IV. The Arminian plan 
is this, 1. That-God has not 
fixed the future ftate of men 
by an abfolute unconditional 
decree. 2. That Chrift has 
made an atonement for the 
fins of the whole world; yet 
that none but thofe who &-- 
lieve in him can finally be 
benefited by it. 3. That 
mankind are not totally de- 
praved, and that depravity 
does not eome upon them 
by virtue of Adam's being 
their public head. 4. Tl:.3t: 
there is no fuch thing as ir- 
r elidible grace, in the con- 
verfion of fmners. 5. That 
thofe, who are united to 
Chrift by faith, may fall 
from their faith, and forfeit 
finally their ftate of grace. 
Thefe yea and n\y fenti- 
ments are embraced by dif- 
ferent denominations at the 
prefent day, and this makes 
the confufion among minis- 
ters ; thefe things are cer- 
tainly different from the 



( r« 

Ancient, 
'feys, 2 Cor. v. 10. " For we 
muft all appear before the 
judgment feat of Glirift." Pe- 
ter fays, 2 Pet. iii. 7. "But 
the heavens and the earth 
which now are, by the fame 
word are kept in (lore, re- 
ferred unto fire againft the 
day of judgment* and perdition 
of ungodly men." 

There is not one thing 
more evident in the Scrip- 
tures, than this kind of preach- 
ing ; and this is the realbn 
why they "agreed among 
themfelves. Had each one 
'brought a fyftem of his own 
to preach, as many do in 
this day, their preaching 
would have been, as a great 
part of the preaching is at 
this day, yea and nay, or one 
preaching one tiring, and 
another contradicting it. 

M millers who contra diet 
each other, themfelves, and 
the fcriptures too, will nev- 
er all be confidered true by 
the thinking part of the 
world. And minifters will 
never lee that harmony they 
fpeak ih much 01 9 till they all 
unite to preach thefe fix prin- 
ciples of the doctrine of Chriit ; 



leaving 



fvftf 



out- as wo&d, hay, and li:tllle. 



Concerning BAPTISM. 
Then they thitt^tadly received 
his wordy were baptized. 

A els -ii. 41. 
This text contains the firft 
account of the conduct of 
C 



) 

Modern* 

doctrine of Chrift, mention- 
ed in the oppofite column. 
I think it certain that the 
M ahome ta n predeJHnafion 9 
embraced by many in this 
day under the name of CaU 
t in ifm , Hop kin fan ifm, & c . 
leads to licentioufnefs as much 
as it does among the Ma- 
hometans or among the 
Incnks in Germany. 

Mahomet made great vSq 
of his predestination to prop- 
agate his faith. He encour- 
aged his followers to fight 
without fear, telling them ev- 
ery thing was predestinated, 
and that not only the time but 
the manner of their death was 
una! terably fixed from all eter- 
nity. When people believe 
all is fore-ordained that takes 
place, they are encouraged in 
unbelief, faying, If I am to 
be faved, I mall be, and if not, 
I ih ail be loft. 

1 here propofe a queftica 
to be anfwered by the can- 
did :— Was Mahomet right 
in believing, as many minif- 
ters do, concerning predeftii- 
nation in this day'? or are 
many minifters of this day- 
wrong in believing; as Ma- 
homet did concerning pre- 
defunation in his dav > 



Concerning B APTi SM. 

"Then they that tgnorantly o^n- 

ed the covenant, had their chiU 

dren fprin&ed* 

This modern text contains 

an account of the maimer of 



( *6 ) 



believers after Chrift's afcen- 
Tion to glory, and the de- 
scent of the Holy Ghoft. 
. Peter preached ChriiPs death 
,and refurreelion to a great 
multitude, according to his 
mailer's orders; thofe who 
">heard were H pricked in their 
heart, and cried out, Men 
and brethren, what (hall we 
do ?" Peter faid, " Repent, 
and be baptized, every one 
of you." Can any one 
think that thofe people were 
taught to fprinkle their chil- 
dren l Surely no. They 
gladly received his word, 
they believed it with their 
hearts ; they firft repented 
.of their fin in putting the 'Son 
of God to death. After this 
they received theHolyOhofi, 
which made them believers, 
by which they were fuitable 
iubjects of baptifm. This 
was the A po file's direcTion,, 
"He that believeth and is 
baptized, fhall be faved," 
As foon as they believed in 
Chrift, they law the proprie- 
ty of his commands, and lov- 
,ed them as his, and rnanifeft- 
ed t-heir love to him by fub- 
■m it ting to what he had com- 
rnan.od. This bap dim was 
appointed by Chriii for be- 
lievers to fubmit to, as an 
evidence of their belief m 
his death, burial and resur- 
rection. 



Modern. 

b'aptifing among thofe wh« 
reject the Scriptures of truth. 
Thofe who own the covenant, 
" know not what they do," 
They are ignorant of the cov- 
enant they pretend to own ; 
it is an human affair. Many 
have told me that the minif- 
ter has told them they mud 
own the covenant, after they 
are propounded, and then 
they may have their children 
chriftened ; but, fay they, 1 
knew not what it meant, on- 
ly that I muft ftand in the 
aifle as others did, and make 
a bow or curtefy, after the 
minifter had read over fome- 
thing to me which he called 
the covenant. This is what 
fome call the covenant of 
grace, (or, more properly, 
the covenant of ignorance) 
for after they get into this, 
they are generally confirmed 
in their ignorance and oppo- 
sition to the gofpel. After 
this is done, their children 
are brought in, and before 
the whole alTembly are fpri nk- 
led in the name of the Fatti- 
er, .Son, and Holy Ghoft, 
and thanks returned to God 
that: another child has re- 
ceived die feal of their cove- 
nant, which thing is an abom- 
ination in the fight of God. 
I afked a man, not long ago, 
why he had Iris children 
fprinkled? " Why," faid he, 
" becaufe it is the faffiioa.** 
" This witnefs is true*" 



{ 27 



Ancient. 



And as^tkey went on their way* 
they came unto a certain wa- 
ter ; and the Eunuch faid, See 
here is water, what doth hin- 
der me to be baptised ? And 
Philip /aid, If thou believe/1 
with a!! thy heart thou mayeft* 
And he -anfwered and [aid, T 
believe that Jefus Qhrift is the 
Son of God ; and he com wand* 
edihe chariot to f and frill ; 
and they went down both into 
the water, both Philip and 
the Eunuch ; and he baptized 
him. — And when they were 
come up out of the water, the 
Spirit of the Lord caught away 
Philip, that the Eunuch Jaw 
fam no more, and he went on 
his way rejoicing •« 
Ads via. 36, 37, 38, 39. 
What a pleafing example 
is here recorded for every 
gentleman and believer to 
imitate ; the Eunuch, a gen- 
tleman from Ethiopia, riding 
in his chariot, and at the. 
fame time taking the Scrip- 
tures along with him for 
ajnufement, through the def- 
erts of Gaza. While he 
read, he thought what it 
meant. An inftruclor was- 
at hand by the name of Phil- 
ip, wlxr is invited into the 
chariot. Though he had 
the charge of all the treas- 
ures of Candace, yet, poffeff- 
iag a fpirit of inquiry, he 
was willing to receive in- 
ftruction from a poor foot- 
man. No fooner had he re- 



Modern. 

And as they went 011 their ' o/4 ; 
way, they came to a certaitp 
congregational meeting houfe 9 
and the parent faid to the Par- 
fori, See here is w<ater in the-- 
bafon, what doth kinder me io 
have my children chr'iflensd? 
And he faid, If thou art pro- 
pounded, and ownej} the cove- 
nant, thou may ft: And ths 
parent anfwered (by a bow) 
I do. And he commanded' 
the child to be brought, and 
they both came to the deacons 
feat, both the Parfon and ih^ 
parent, with the child in his 
arms, and when he hadfprinh~ 
led the child, they both went 
away from the bafon, and the 
fpirit of Ahti-Chrift caughr 
away the parfon up into the 
j acred dejh, and the parent? 
went on his way y with the 
child in his arms crying. 
Can one thing be more op- 
pofite to another,- than this 
is to what is related in the 
op polite column. Thole- 
who pracnfe according to 
this text, go on in the old 
way, inflead of the new and 
living way. The reafcii 
they give for it is, Myfatheiy- 
gran d- father, great-grand- 
father, g-reat~great-grand-fa- 
ther, practiced in this way,- 
and all the goo^d old fathers 
that are gon^e to heaven be- ■ 
fide ; and they might fay, 
with all the bad old fathers, 
and all the Popes and Jefuics 
in tug church, of Ron*§, who 



( 

Ancient. 

eeired iriftrucTfion concerning 
the accomplishment of an 
ancient prophecy, but with 
his heart he believed it. 
Philip preached to him Jems, 
proclaimed him a lawgiver, 
and mentioned the firft com- 
mand to all hearty believers, 
which was, that they ihould 
be immerfed in water as a 
proof that they "believed -in 
the death, burial, and refur- 
reclion of the Son of God. 
The command appeared fo 
j eafonahle'j that the believing 
h, fb far from faying, 
** it is not eflentlal, v felt his 
jc.rt iired with love to the 
commander and command ; 
and, at the fight of the dream 
which flowed by the way, 
faid, See, here h water, what 
doth hinder me to be bapti- 
zed ? Did Philip fay, If you 
will go to Jerufalem and be 
propounded, and own the 
covenant, thou mayeft ? No. 
If thou believed with all thy 
heart, thou may eft. The 
words he fpakc, proved to 
Philip that his heart was in 
the matter. They came un- 
to the water, they alighted 
from the chariot, and de- 
fc en ding both into the gentle 
ftream, he was buried with 
Chrift in baptifm. Being 
planted in the likenefs of his 
death, and raifed from the 
water to walk in newnefs of 
life, they came up out of 
ike water. Philip's work 



** ) 

Modern. 

are dead and gone to hell, tf* 
receive their reward. This 
faihion of bringing children 
to the meeting hoafe, T think 
is founded on two things; 
firft, from their bringing the 
male children into thefc 
pie. This was a law among 
the jews recorded in Levhi- 
cus 12 ; the male child was 
to be circumcifed at eight 
days old, and in thirty three 
days after that, fli'e was to 
bring the child and an offer- 
ing to the Pricft, at the door 
of the tabernacle of the con- 
gregation ; this almoft mak'es 
it a congregational meeting- 
ho ufe. 

This, to many, amounts to 
a command to fprinkle chil- 
dren in the meeting houfe. 
Many think that Gbriit was' 
brought into the temple to be 
circumcifed, but he was cir- 
cumcifed thirty-three days 
before he was brought into 
the temple ; he was forty-one - 
days old when he was brought 
into the temple. From this,, 
people are intoxicated with- 
the notion of giving up their 
children to the Lord, (that 
is, to the Prieft) who is lord 
over men's fouls. Another 
thing in favour of bringing 
children to the meeting houfe, 
"is, that the church of Rome, 
that mother of this, and all • 
the harlots and abominations 
of the earth, ufed to baptize 
in fonts made in the pdrel 



( 2 9 



Ancient. 



being done, the Spirit caught 
him away, while the happy 
Eunuch, receiving a name 
better than fon or daughter, 
re-afcends his chariot, rejoic- 
ing in him whom Philip 
preached, of whom Ifaiah 
fpake, and David fung ; in 
whom "believing he rejoic- 
ed;" not barely becaufe he 
fhared in his love ; but in the 
profpect of fpreading among 
the tawny race of Ethiopia's 
burning fands, the glories o£ 
him of whom David laid, " I 
will make mention of thee 
to Ethiopia ; 'this and that 
man was born there." What 
perfon but an enemy of Jefus 
will wiih to explain away this 
pleafing hiftory of the bap- 
tized Eunuph : This part 
cvuains the example for all - 
who believe in the fame 
Chrift. While you read this, 
hear the Saviour ikying, "go 
thou and do likewife."' 



Aid they fpake unto him the 
word of the Lor J, and to all 
that were in his houfef; and 
he to oh them the fame hour of . 
the nighty and ivafhed their 

Jlripes, and was baptized, hi 
and all hisf y j and. 

when he had brought them in- 
to his houfe, he fet meat before 
thiniy and rejcieed 7 believing 



Modern. 

of what they called churches- 
in thefe they dipped they dip- - 
ped the children till they 
changed the mode. Since 
that time the font has become 
fmall, confifting of a bafon, 
where, ir.ftead of dipping the 
child, the prieft (as he calls 
himfeif) dips his fingers, and 
lets the child feel the effects 
of his dipping, This own- 
ing the covenant is a plan 
imported from the church of 
Rome, along with, infant 
baptifm. When we fee the 
parent coming up with the 
children to the bafon r and - 
the Parfon coming down 
from the dehV, does it Icok 
like Philip and the Eunuch 
Surely no, but like Popifh 
abominations. See them 
part : the Parfon moves back 
to his throne, and the little 
infant is carried away crying. 
Every ■ perfon- who is n 
drunk with the wine of the 
great whore of Babylon, 
mure fee the folly of 'inch 
conduct as this. 



And Be fpake the wordqfiradz- 

tion to him, and not to all that 
were in his hoife ; and he took 
them, and ' fprhikled him and 
all he could in Ids ho;: 
and he trembled, believing in 
infant JpriniEng for all hiz- 
children. 
Every perfon who fpeak; 
in favour- of infant bapth: 



( 3 

In God with all his hdiifc. 

-A&ixvu 52, 33, 34.. 

Every candid perfon who 
reads and understands this 
account of the jailor and his 
family, may fee that the ar- 
guments to prove that there 
were infants in the family 
are all groundlefs, They 
fpake to them all ; the whole 
family believed ; were bap- 
tized, and rejoiced in God, . 
Some pretend that they were 
baptized in the jail ; I mould 
tike to hear them prove it by 
ibme argument befide pre- 
fitihptibh. In this town of 
Philippi, Paul baptized Lyd- 
ia and her believing family 
m the river near where they 
met, One clergyman who 
undertook to explain away 
ihis exprembn, " he rejoiced, 
believing in God with all his 
aoufe," laid, that in the 
original it meant, he rejoiced 
believing in God all round 
his houfe. Another faid, he 
believed, and his houfe re- 
joiced in it ; but it is not 
ftrange that blind men do 
Hot fee clearly. 



* ) 

Modern, 

fpeaks the words of tradition ; 
becaufe there is not one 
word in the Bible for it. It 
is tradition received from 
their fathers ; thofe clergy- 
men who fpeak of this Popifh 
rite, do not fay much about 
it to children ; but to their 
parents, and direct them to 
bring their children while 
young to this regenerating 
leal, as they call it. Some- 
times the parents neglect 
this uncommanded duty, till 
the children grow ftubborn 
and refufe to fubmit to it. 
I knew one clergyman go 
to a houfe to fprinkle a fam- 
ily of children, one of the 
boys feeing what was going 
forward, climbed up the 
chimney, afcd efcaped out of 
their hands : the clergyman 
told them that as he refufed 
the privileges of the cove- 
nant, it was bed to let him 
alone. While the paient; 
are going through this ope- 
ration in the broad aifle, they 
often have a trembling taffc 
to perform ; but having 
gone through it they believe 
in it for their children, tho' 
often the children reject this 
belief to their joy, and the 
parents' grief. 



The like figure whereunio hap- The Vile figure, namely^ clra-rn* 

tifnh doth aifo now fave us, clfion, whcrainto fpnnhling 

(net the putting away of the doth now fave our children, 

filth of thefiejhy hut the art- (not the putting away the filth 

fiwer of a good confidence to- of their fifih, tut the anfwer \ 



3! 



Ancient. 

'tihtrds God) by the refurrcc* 
twn of J ejus Chnft. 

I Peter iii. 2 f. 

This figure mentioned, has 
reference to the ark in which 
Noah and his family were 
favedfrom the flood, "where- 
in few, that is,- eight fouls 
were faved by water. " The 
water did not fave them* . 
but the ark which was in the 
water ; fo baptifm does not 
fave the believer, but Chrift 
the ark which was in the water 
of Jordan ; the believer being 
in Chrift is laved, and his be- 
ing baptized or immerfed in 
water, is to fhew that he is 
In him who was baptized, 
even Chrift. Noah and his 
family left the old world to 
go into the ark, and in the 
ark difcovered the new one : 
fo the believer leaves his old 
company, is -" buried by bap- 
tifm," and riles to newnefs 
of life. The Apoftle fays, 
baptifm dots not put away 
the filth of the flefh, but an- 
fwers a good confeience, be- 
caufe he does it knowing that 
Chrift has commanded it, 
and is happy in manifefting 
his love to him by obeying 
iis commands- Baptifm 
faves by the refurredtion of 
Chrift ; when the believer 
:s railed up from the water 
he fhews that his favation 
depends on him who was- 
raifed from the dead, of 
which, baptifm is a figure. 



Mac 



of our confeience towards the 
Parfon) by putting on them 
the feal of his covenant, 
_ This modern text contains - 
the belief of thofe who have 
their children fprlnkled, they 
have a belief that it does 
fomething towards their fal- 
vation, or that on this ac- 
count they are entitled to fal- 
vation. Many people when 
their children are like to die 
will fend for a rninifter to 
come and fprinkle them, 
thinking that the child will 
be loft if it is not chriftened, , 
becaufe the law faid thofe 
who were not circumcifed 
fhould be cut off. This fen- 
timent led the church of 
R.ome to make a law, that 
if a child was like to diQ 
foon after it was born ; if a 
prieft could not be obtained 
to chriften it, the midwife 
or nurfe might do it, rather 
than the child fhould be 
damned ; and if they could 
not obtain water, they might 
ufe fand. People who do 
this, anfwer their cenfeierxes, 
but it is towards the rninif- 
ter ; it cannot be towards 
God, for God never com- 
- mandedit. When they have 
done it they feel eafy, be- 
caufe they have done as the 
rninifter faid ; he fays, bap- 
tifm is a feal of the cove- 
nant, and they believe it* 



( : 

Ancient. 

And upon this rock I will build 
ray church, and the gates of 
hsUJhall not prevail agalnji if. 
Mat. xvi. iS» 
By the rock mentioned is 
iTieant jeflis Chrift, the done 
laid in Zion for a foundation, 
that whofoever believeth on 
him fhould. not be afhamed. 
Chrift is a foundation of his 
church as a facfifjce f° r & n 9 
and as king and lawgiver. . 
This foundation remains un- 
moved., and will throughout 
afi ages, world without end. . 
The church built on this 
rock, means the fame as his 
kingdom. This means men 
who are fubjecl to his laws, 
being, redeemed from among 
men by his blood. Jefus 
Chrift has but one way of 
building his kingdom, and 
that is the way he begun it. 
No natural men are mem- 
bers of his church or king- 
dom; he fays, " Except a 
man be born again, he can- 
not fee the kingdom of God ; 
and except a man be born of 
water and the Spirit, he can- 
not enter into the kinedom 
of God." To be. born of 
water is a natural birth : all 
children are born of water, 
as every perfon muix know 
if he confiders the nature of . 
it.. To be born of the Spirit 
is to be brought out of dark- 
nets into marvellous- light, 
by the Spirit of God, and 
by that to be. made a fpirit- 



)• 

Modern. 

And up6n cur Platforms have 
e we built our churches ', and the 
gates of heaven prevail aga'wjl 
us. 
The word platform figni- 
£\; c the model or pattern of 
a thing, when applied to 
things of this world ; but 
when a platform is mentioned 
to build churches upon, it 
means fomething contrary to 
the Scriptures. Platforms, . 
creeds, covenants, and articles 
of faith, are all alike unferip- 
tural. It. may be . faid of 
platforms, as Mofes laid of the . 
gods Ifrael worfhipped, after 
they forfook the true one. 
He faid . they ferved gods 
which came newly up ; they 
could not be good ones, for • 
they came the wrong way, 
they came up : had they 
been the right fort, they 
would have^ come down in- 
fte.ad of up*. So it is with \ 
plat forms ; they came newly 
up out of the brains of men : 
who rej ected the fcriptures. 

This. platform fafhlon was - 
invented at. Rome, where the 
mother, of thefe abominations 
lives. From Rome the fafli- - 
ion has fpread and varied, . 
according to the. climate of 
fancy where people live. The 
platform of the church of 
Rome placed the power on : 
the bifhop's moulder, and 
confidered him infallible, fo 
that he may make any law 
he pleafes, aad his iubjeclg. 



{' 3: 






ml* 

m tn. Whenever a man 
believes in Chrift with all his 
heart, and fuomits to him, 

$ his knee at his name, 
he is in his kingdom. Sub* 
mha m to Cjbrift makes him 

oer of his kingdom ; 
he does n 

rid as a 
member of C ing- 

dom, only by fubinitting to 

rs given b . for 

©very one to obey who is 
rn again. The firfl law 
g^ v ;ain, 

is baptifm. This the firft 
thh : requires of a be- 

liever; and he does not re- 

: of any others. T 
is to ihew the perfon's £ 
in ChriiVs deaths bur: '.;/, and 
-b^; that he is dead 
"to fin, buried to it, and rifen 
te newntfs :. J life, and that 
he is devote : a only. 

By this he fnews that he be- 
lieves that th 

nmll eg will 

: : e it up again at the laft 
d^y : by baptifm he puts en 
Ghrht, and names his name, 
declarir _ ': to be for 

the Lord and no other. Paul 
^fays, Gal. iii. 27, "For as 
rnaoy of you as have been 
baptized unto Child: have 
put on Chriii." In this- way 
Chrifi built his church in the 
days c£ the apoiiles ; they 
called on men to repent, and 
prornifed them the Holy 
Gkci: as the confequencfi of 



) 

Modern. 

are obliged to fubmit to iL 
The platform of the church 
of England, makes the king 
the head of the church ; fo 
that when the king dies,. 
church lofes her old 
head, and then has a new 
head on an old body. Tho v 
the king-thinks he is head of 
the church ; yet the bifhop- 
has er of crowning 

him. .According torthis, the* 
church and head. are depen* 
. : en the biihop, wh 

the POPE of 
England, in difguife. Ac- 
cording to this platform, a 
late writer was not far from 
truth as lime think, when: 
he praited the Briiifh covjlliu- 
as a maiden y perform- 
ance of the human mind. I 
believe the devil himfelf nev- 
er contrived, a plan more 
completely calculated to bind 
men, foul and body, than 
tr L- platform does. The hi 
op rules the king, the king 
1 ent. part of 
the parliament, (the lords - 
temporal) ice that laws are 
made to command the bo ,' 

of the people*, 
The lores iphbiual, (the 
biiliops who in parliament 
represent the church) make 
laws to keep the peep.-, 
fouls in fucjeeblen to their 
fpiritual rulers ; fo that be- . 
tween the upper mtBftqne of 
clerical oj$rtJf*on y and the low- 
er, one of civil lyrat:ry y the 



( 34 ) 



Ancient 

repentance. Having the love 
oFGod in their hearts by the 
Holy. Ghofl, they continued 
ftedfaftly in the apo files' doo 
ferine, in fellowship, in break- 
ing bread and prayers. 

Their form of doctrine 
and church government is 
contained in the New Testa- 
ment. Thofe only areChnfi's 
church who are built in this 
way. Though a perfon is a 
member of ChrilVs kingdom 
when he believes on him, or 
is born of the Spirit ; yet he 
does not manifefi himfelf to 
the world as a member of 
his kingdom, unlets he is bar* 
led with him in baplifm, ard 
walks in newnefs of life. It 
is thought by many that the 
New Teftament is not a fuf- 
fieient rule to walk by, un- 
lefs there is fome platform, 
creed, or covenant be fides ; 
if it is not, then this kingdom 
is imperfect, and is depend- 
ant on fome of the fubjects 
for part of the laws to govern 
it. Suppofuig that after the 
conft ku lion and laws of. this 
State were completed, fome 
one Ihould fay, This is not 
enough, we muit have a par- 
ticular platform drawn from 
this, for each town to be reg- 
ulated by : What would be 
the confequence ? Surely it 
would be confujioii) and every 
evil work. This is the con- 
fequence concerning plat- 
forms. - In the days of the a- 



Modern. 



common people are ground - 
as fiat as a board nail, when it 
goes through a grift-mill. 

The Prefbyterian platform* 
places the power in die Pref- 
bytery and ruling elders, and 
in a Synod of Divines, as 
they are called. Their plat- 
form is ariftocratical. The 
Congregational platform pla- 
ces the power in the whole 
church, who in this country 
have a Patfon $ as he is call- 
ed. A Btirfcn fignirles one 
in whom the whole church 
is prefeated ; fo that when 
you fee the Par/on, you fee 
the whole church. What he 
fays, the church fays : If he 
fays, Open the meeting houfe, 
it is the voice of the church ; 
if he fays, Shut it, this is the 
voice of the whole. Were 
this word fpelt a little differ- 
ent, it would be nearer the 
thing than it is now. Inftead 
of P-a-r-f-o-n, iliould it be 
fpelt P-o-p-e, it would thea. 
fpell what it means. 

Every unfcriptural de- 
nomination has an unfcriptu- 
ral plan of church building, 
and this is the reafon why 
the Bapitfts, (who are near- 
er 'to the Scriptures as to bap- - 
tifm than any other denomi- 
nation) have an unfcriptural 
platform. Their platforms 
are what they call their arti- 
cles or confeffion of faith ; 
thefe differ one from another. 
The churches do not all have- 



'( 3S ) 



Ancient. 



Modern. 



pdftles, the churches had one 
uniform rule of faith. They 
continued ftedfaft in the a- 
pofties' doctrine. As foon 
as this was left, and -mnfef- 
Jions of faith, creeds, and 'plat- 
forms were introduced, divis- 
ions and contentions were 
the unavoidable eonfequen- 
ces of it. All that is need- 
ful now, is, to lay afrde all 
thefe weights, and take the 
New Te (lament as a rule in 
every thing ; then, and nev- 
er till then, ihall we fee min- 
ifters and churches united. 

Jefus Chrift fays in the 
text, The gates of hell ill all 
not prevail againft his church, 
built on this rock. By the 
gates of hell are meant the 
powers of hell and earth 
combined againft his -king- 
dom. The doctrine and laws 
of Chrift's church have re- 
mained almoft eighteen hun- 
dred years, and are the fame 
now as ever. Every plan has 
bcQn laid to overthrow it, 
that wicked men and devils 
could invent; yet it remains 
to this day, as a molt afton- 
lihfng proof of the truth of 
what Chrift faid. Every 
kingdom, ftate, town, church 
or individual, who has op- 
pofed this kingdom, has been 
broken. There are dome, I 
believe, who are bom again, 
who feel afraid of being pre- 
vailed againft, or broken up. 
The reafon of this is, they 



platforms alike ; every tnnv 
ifter can make a platform to 
pleafe himfelf. I do not 
know of one denomination 
in this country that is fo di- 
vided in fentiment, as the 
Baptifts. The reafon of it 
is, becaufe they are nearer 
to the rule than the other de- 
nominations as to the perfons 
who compofe the church, 
and the manner of baptizing. 
The denomination will final- 
ly come to an end, with all 
the reft ; for there is no fuch 
denomination as Baptijls men- 
tioned in the Scriptures, any 
more than there are Congre- 
gationali/ls 9 or Prejbyierians* 
All the Baptifts believe, 
which is fcripture, will ftand. 
It is aftonifhing to fee the 
conteft there has been in the 
two Baptift churches in Bol- 
ton within a few months paft, 
on account of their vnfcriptv* 
ral platforms. The old plat- 
forms which the two church- 
es were built upon lafted 
above an hundred years, but 
being made of wood, they 
grew rotten. Thefcplatforms 
agreed with the platforms 
of the churches which com- 
pofed the Warren Anbcia- 
tion. One of thefe churches 
has made a new platform, 
very different from the old 
one, which held particular 
Election. This new one 
does not mention the word 
Election, So that the £i& 



( 

Ancient. 

'are fenfible that in their m 
ner of church building, they 
have fomething ueraS, 

or elfe, that they are not wil- 
ling to conform to a fcrip- 
ture rule. The fact is tl 
thofe who think they are near 
the New Teftament rule, 
iiave fomething befrdes that 
rule which they hold el- 
and when they fay they are 
afraid their church will be 
broken up, they mean tr 
are afraid that which ti 
hold, which is not found in 
the Scriptures, will be re- 
jected. This is the v 
fome of the Baptifc churches 
ft and in this day, though diey 
are nearer to the rule than 
others as to many things ; 
yet there are five things in 
which they are ui a! : 

I. In their name. 2. In 
their manner of constituting 
churches. 3. In their man- 
ner of ordaining and fupport- 
ing miniiters. 4. In their 
manner ofaffociating church- 
es. 5. In fome parts of the 
doctrines them. As 

I expect in two or three 
months to puhlifh an addrefs 
to trie B apt: its of the Warren 
Ailboiation upon thefe five 
particulars, the chief of which 
is now written, I omit frying 
- thing upon them now. 



£3* I« page I J, the Bone? of CaU 
ifinifm are explained ; and hup. 32, 
Platforms are deffr'-bed. and calculated 
far different traditional latitudes. 



36 ) 

Modern. 

Baptiit church is liable to "be 
called to an account 
Anbciaticntor n 
platform, c - to the 

one which the A .has 

received. As near as I can 
unJeritand, the j 

fmefc in the two church- 
es ftands here : The ; ! 

:ns do not agree v 

ers ; 
the plat: 

v, if d 

ral things, and walk accord- 
ace 
would be uti L ve- 

ry den: 
on 

turn eric 

irig . I am 

lorry the irnt 

this old long, fung to the 
tune of Jargon , and that they 
begin to fing this inharmo- 
nious found. If we have the 
truth on our fide, 
be broken up ; if we have 
not, we cannot hold togeth- 
er* The gates of heaven 
will certainly pre 
thofe who build on p 
inftead of the rock Chrift; 
I believe the time is come, 
when God is making the 
heavens 1 earth, Je-i, and 6 
land ; and eve ich 

is contrary to trie Scripture* 
in the Baptiit chuiches, will 
be lhaken, as well as in oili- 
er churches. 

Finis. 



No: n. 

THE 

Clergyman's LOOKING-GLASS ; 

BEING A HISTORY 

OF THE 

BIRTH, LIFE, avo DEATH 

A N TI-CHRIST. 

in tuhee Books. 

The t*wo firft contains ahiftory of his Birth and Life iovrtL 

to the lft. of June, 1S03 ; the third contains a Prophecy 

of whatfhall take place concerning him hereafter, 'till 

the day of his death—with an account of his Death 

and Burial ": and a SPEECH, to be delivered at 

his Grave, with a Funeral DIRGE, to be fung 

at the fame time by the followers of the Lamb. 

Written in Scripture Jlile, in Chapters end Verfi*. 

By ELIAS SMITH, Portsmouth, 
Preach e«. or the Gospel. 




daughter of Babylon who art to be dejlroyed, happy Jhall 
(its be 'that rewardeth thee as thou hajijerved us. Happy Jhall 
he be that taketh and dajheth thy little ones againjl the fanes. 

Pfalmift. 
Little children it is the lajl "time, and as ye have heard that 
Anti-Ghrift Jhall come, even now are there many Anti-Chriftt* 

Apoftle John. 
Reward' her even aijhe renuardeth you, and double unto her 
double, according to her works ; in the cup which Jbe hath filled, 
Jill to her double. Revelation. 

PORTSMOUTH: 

Printed by *N. S. W, PEIRCE, **» *old by 

THEM, AT THEIR BOOKSTORE, CoNGRESS-StREET, 
AND BY THE AuTHOX, SriDGE-StREETc 

1803. 




To the READER. 

THE two Jirji of thefe Books ivere-publifoed 

lajl winter, in the New-Hamplhire Gazette ; fwce they ap- 
peared there, ?nany have earneflly dejired to fee them in a 
pamphlet, that people in general might he favoured with them ; 
en this account, and believing it my duty to publifh it to .the 
world, I have complied with their requejl ; hoping that it may 
be a ?nean of opening thj eyes of thofs who are in darknefs about 
many things which have been praclifed under the name <?/~ religion. 
— Since I publifned the firfl number of the Clergyman's Looking- 
Glafs, many hard things have been faid cancer ning it, and more 
abmt the author* though I have not heard, that the hook has bes7i 
proved to be fa If e : — I have been bic.med for " lumping the clergy 
all together" as many call iU; my reafon for it is this — I conclude 
that ?nen who are connected together, and walk . together, are of 
onefentiment, and * till I fee good men feparaicd from the bad, I 
have no reafon to think there is any difference in thofe who compofe 
the company. I verily believe there are good men who {b not be- 
lieve in every thing as I do ; but I do not believe the Clergy, who 
are cfthe defer iption which Dr. Morse* gives of them can be 
good men. 

KJ* In my intreduclion to No. I , there is one mi flake, which I 
berecorrtetl ; 1 faid they, (the Clergy) have compared the Pre- 
sident te Jeroboam the fon of Nebat ; It ought to fiand thus, 
**.one of them (Dr^ Emmons) has compared, him to Jeroboam 
4he fon of Nebat, who drove Ifr ael from Jewing the Lord" 

E. S. 
* See Morfc's Geography, vol. I, p. 45$* 



The Clergyman's Looking-Glafs, &£. — No. IX. 



tAi 



Firfl Book of Anti-Christ. 
CHAPTER I. 



ND it came to pafs in thofe days that Mary, the 
wife of Jofeph, a carpenter of Galilee, being at Bethlehem, 
brought forth her firft born fon, and wrapped him in f wad- 
ling clothes, and -laid him in a manger in that town, be- 
caufe there was no room for them in the inn. 

2 And when her child was born, there was a general 
movement in heaven, earth and hell, for as foon as he was 
born the angsls came from heaven to worfliip him as the 
Chrift their King. 

3 And it came to pafs that one of the angels told the 
fhepherds of Bethlehem the news of his birth, which caufed 
all their hearts to rejoice. 

4 Then all the heavenly hofls rejoiced with the angel, 
faying glory to God in the higheft, on earth peace, good 
will towards men. 

5 Then faid the fhepherds let us go to Bethlehem, and 
know the truth of what the angel hath told us. 

6 Then came they to Bethlehem, and found the babe and 
his mother ; and they worshipped- him, and returned to 
their flocks with exceeding great joy. 

7 And it came to pafs that when the wife men cf the 
eaPx faw a new rear ; they came to jerufaiera to enquire for 
him who was called the Chrift, and to know the place of 
his birth. 

8 Then faid the chief men of Jerufalem, Bethlehem is the 
place of his birth, according to the writings of the Prophets ; 
("howbeit they went not with the wife men, neither did 
they rejoice that Chrift was born.) 

9 Now it came to pafs in the fame year (being the year 
of the reign of Caefar Auguftus) that another child 'was 
born, who, on account of his having an oppofite temper 
from Chrift, was called Anti-Chrift. 

io (Now Ami Chrift fignifieth againft Chrift, or one 
who wifheth his deftruftion.) 

ii And it came to pafs that when Anti-Chrift was but a 



( 4 ) 
child, he began to a& according to the meaning cf 
name, for as foon as he begun to fpeak he faid, come let us 
deftroy this child called Chrift, for it is not for my intereft 
or honor for him to live^ 

12 Then Anti-Chrift (though but a child) fent forth cruel 
men like himfelf, and flew all the children in the town where 
it was faid Chrift was born, that Chrift might not efcape. 

13 Howbeit Chrift having many friends, was preferred 
from the rage of Anti-Chrill, by being carried by his par- 
ents mto Egypt. 

14 And Anti-Chrift havkig (as he thought) deftroyed 
his adverfary, appealed peaceable for almoft thirty years. 

i$ And at the end cf about thirty years, Chrift, who had 
been concealed from all, excepting a few of his friends, 
made- a public appearance at the river Jordan, where the, 
multitude who faw. him were filled with aftonifhment. 

16 Now the manner of his appearance 1 

the fbn of a Jewiih high pried; was Jem to begin a new dif- 
penfation, which Chrift was the author of ; and to baptize- 
in the river Jordan, thofe who believed what he preached. 

1 7 And it was faid unto John, ihe perfon on whom the 
Holy Ghoflfhall defcend like a dove, the fame is the Chrift : 
And fo it was, that Chrift, coming up out.of the water, the 
Kcly Ghoft defcended like a dov^, aneffet upon him. 

18 And after this there came a voice, frying, this is 
beloved fon in- whom I am well pleafed. 

ia Now when this was noifed abroad, Anti-Chrift was-- 
much alarmed, and all his old troubles revived again, and 
he faid, what meaneth this ? and he called together his 
friends, and faid unto them. 

20 (Now Anti-Chrift at this time for want of experience 
?/as not qualified to oppofe Chrift, only he was born and 
poffeffe.d malice in his heart againft him. ) 

2 1 Is this the Chrift whom I thought was flam in Be:h^ 
lehem many years agoi Then anf.vered {oxis of his friends 
and £*d, this is indeed the very Chrift. 

22 Now when Anti-Chrift had heard this, he was troubled, 
and all his friends with him ; and they adopted a federal 
fyftem, which was to fay one thing and do another* and to 
make the people think that the reafon why they oppofecL 
Chrift was, becaufe they were fuch friends to religion and 
the government. 

23" (Now their federal fyftem was this, to endeavor tc 
keep up their reputation among : the people, by making 



( 5 ) 
them believe that they were not fit to rule themfelves, and 
chat if chey believed in Chrift, the government would fodti 
he in the hands of the Romans,) 

24 Moreover Anti-Chrift and his friends agreed to ufe 
all their influence to prevent the people from hearing Chrift, 
and to bring fomething againft hisn, to prove him worthy 
of death. 

25 And Anti-Chr'ft called Together all thofe who po£ 
felled the fpirit of Anti-Chrift, and faid unto them, 

26 (Now the heads of them who had entered into an 
agreement againft Chrift. were the Chief Priefts, the ScribeSj 
the Pharifees, the Sadducees, the Lawyers, and the Herod- 
iafls, with their difciples.) 

27 Let us endeavor to prove that this Chrift is an efiemy 
to our eftablifhed religion, and that he fpeaks againft Mofes 
and our temple : 

28 Moreover let us reprefent him as an enemy to the 
government, by faying to the people that this Chrift calleth 
himfelf a king ; for whofoever maketh himfelf a king, fpeak« 
eth againft Caefar ; for if this can be done, we (hall have 
wherewith to prove that he ought to die. 

29 And when Anti-Chrift hzd— done fpeaking, they all 
with one voice approved of his fpeech, and Anti-Chrift fent 
forth fome of his difciples to entangle him in his talk. 

30 But Chrift being acquainted with their wickednefs, 
anfwered them infuch a manner that they were aftorjifhed, 
and durft not afk him any more queftions. 

31 And when Anti-Chrift faw that he could not accom- 
pliih his defign in this way, he called together his friends, 
and faid unto them, you lee that ye pravail nothing, behold 
the world is gone after him, and if we let him alone there 
will be none left to call us Rabbi. 

32 Moreover all the people are attentive to hear him, & be- 
fides this though we make fucha fplendid appearance in Mo- 
fes feat, and he appeareth fo mean, preaching in boats and 
in the mountain, yet the common people are much better 
pieafed with his preaching than they are with ours. 

33 Then anfwered one cf the company and faid unto 
them, let us endeavor to make the people believe that this 
Chrift is a deceiver, and that if they leave us to hear him, it 
will bring a curfe upon our holy nation and temple. 

34 So they told the people that he was mad and had a 
davil, and that he caft out devils by Belzebub the prince of 
Devils. A 2 



( 6 ) 

35 Then faid the people thefe are not the words ©f a de- 
7il, can a man that hath a devil preach fuch doclrine as this ? 

36 Then Anti-Chrift anfwered and faid unto the people, 
ye are this fellows difciples* we are Mofes difciples, we know 
that God fpake unto Mofes, but a& for this fellow, we know 
not whence he is. 

37 Now when Anti-Chrift had left off fpeaking to the 
people, he withdrew himfelf from them and thus addreffed 
his companions, ye fee that all we fay anfwers no purpofe P 
for the people are determined to follow this Chrift, and un~ 
lefs we can prevent it, our caufe muft: fall to the ground, 

38 And he faid unto them, arguments prevail nothing 
with the people, let us kill him and then fhall we have reft,, 
and the people will obey us ; and to this they all agreed. 

39 And from that day forward they fought how they 
might take him, and they faid let us not take him on the 
feaft day, kaft there be an uproar among the people, and fo 
the blame come on us, which we vvi(h the people to think 
ought to come on Chrift, 

CHAPTER II. 

1 AND it came to pafs in thofe days that ene tff the trai- 
terous difciples of Chrift, who knew that Anti-Chrift was wait- 
ing for an opportunity to kill him, went unto him and faid, 

2 What will ye give me to deliver him into your hands j 
and they agreed with him that he fhould deliver him into 
their hands for thirty pieces of filver. 

3. And when this was done, he fought an opportunity to 
take him, and he received a band of folciers and became a 
captain over them. 

4 Then Anti-Chrift anfwered and faid this is according to 
our willies, for now he will be delivered unto Us by one of 
his own friends who muft think him a deceive*, &t fee would 
not have fold him into our hands. 

5 Now it was fothat Chrift met with his difciples one even- 
ing m a garden,, and Judas came, and faid, hail mafter, and 
kiffed him, and after a few words he was led away to the 
palace of Anti-Chrift, where he had all the abuftve treat- 
ment they could give him. 

6 And when Anti-Chrift had examined him, he a&ed 
thofe of bis company what they thought of the prifoner,and 
they all with one voice anfwered, he is worthy of death. 

7 Then Ami Chrift anfwered them and faid, thougk 
Chiift ieferves to die, being a Wafphemer, yet as I have not 



t 7 ) 
that power which I want, and mean to have before I die, k 
is not lawful for me to put him to death. 

8 Then Anti-Chrift brought -him before the Governor, and 
faid, we have found this fellow perverting our nation, and 
ftirring up the people againft us,^who only have a right to 
rule the people. 

9 Now when the Governor had examined him, he faid I 
find no fault in him, I will chaftife him, and Jet him go. 

io But Anti-Chrift faid if thou lei this man .go* thou art 
no friend to the government ; (now Anti-Chrift was a friend 
to that government which favoured his caufe, whether it 
was juft or unjuft.) 

n Then faid the Governor, take ye him and put him to 
death, though I find nothing in him worthy of death. 

12 And it came to pafs that when the Governor had 
fpoken thefe words, Anti-Chrift and ail his company rejoiced 
with exceeding great joy, and faid one to another, fee what 
an excellent purpofe our federal fy ft em, connected with our 
perfeverance has anfwered. 

13 And when morning came, they took him and lead 
him to mount Calvary to crucify him, hoping that this would 
be an end to their troubles. 

14 Now when Chi i ft was on the crofs, Anti-Chrift and 
ihofe who were his kindred reviled him, for his pretending 
to be the Chrift. 

15 And about the ninth hour Chrift cried with a loud 
voice to his Father, and gave up the ghoft ! and the rocks 
rent ! and the graves were opened I and the vail of the 
temple was rent in twain from the top to the bottom 1 ! 

16 And it came to pafs that after thefe things two of 
Chrift's dikiples obtained leave of the Governor to take his 
body and &ary k in a new tomb. 

17 (Now Chrift had told his friends that he feould be 
death^and that he ihouldrlfe again the third day.) 

r8. And it came to pafs that after he was buried, Anti- 
Chrift fpake unto the Governor and faid, we remember that 
that Receiver faid when he was alive, that he fiiould rife 
again, and if his difciples 'fltould come and fteal him and 
make this report, we fhall be in a woife fituation than 
we are now. 

1 9 Now when the Governor heard this, he gave them 
orders to feal the fepulchre, and fet a watch to prevent his 
difciples from Sealing him away, 

20 And it came to pafs that on the third day after his 



C a ) 

death, there came an Angel froan Heaven- to the fepalchr^ 
and when the watch law htm, they became as dead men^ and 
the Angel rolled away the ftone frohi the fepulchre, and 
Chrift arofe from the dead, to the great joy < i the Ang* 

21 And when this was done, the foldiers ran into the 
city and told the news to Anti-Chrift and his friends, and 
when they heard this, they were nlled with amazement, and 
communed together, laying, what fhali we do. 

22 Then Anti-Chrift faid, let us give the foldiers i^rgQ 
funis of money to lie for us, and to fay the difciples ftole 
him away while we ilept, {now they thought it more to their 
honor and intereft to hire the foldiers to lie for them, than 
it was to do it thenc,elves for nothing.) 

23 And when this was told to the foldiers, they anfwered 
and fpake to Anti Chrift and faid, if the Governoi hear that 
we flept, we fhall furely die. 

24 But Anti-Chrift anfwered and faid unto them, we will 
fecure you from any. harm in this way* fo they took the 
money and did as they were commanded; (they firft told 
the truth to Anti-Chrift without reward, and reported a lie 
from him for hire) 

25 And this faying was reported as a fa& for many years, 
that the difciples of Chrift came by night and ftole him 
away while the foldiers flept* 

CHAPTER III. 

1 NOW it came to pafs, after thefe things, that Chrift 
{hewed himfeif to his difciples after his refurrection, and 
comforted their hearts in their troubles. 

2 And forty days after his refurrection, he commanded 
his Minifters to declare the power of his reftwreclion to all 
the world. 

3 Now it came to pafs that when he had given them com- 
mandment, he afcended up to Heaven, to the great joy of 
the angels, and his difciples. 

4 And being received by his Father, he fat down wfrb 
him on his throne to reign forever. 

5 Now it came to pafs, that ten days after his afcenfion, 
he fent down his fpirit to affift his minifters in performing 
what he had commanded them. 

6 And as they began to fpeak to the people, there came 
fuch a vifible power on them, that great multitudes be* 
iieved that Chrift was rifen from the dead. 



(' 9 ) 

7 Now it came to pais that Chrift's minifters not only 
preached with power ; but they wrought miracles that 
filled all the people with aftonifhment. 

8 (For a lame man was healed, and walked, and leaped, 
and praifed God.) 

9 And when Anti-Chrift faw what was done, he was 
grieved, and all his friends with him, and faid unto them, 

io Let us take thefe men and imprifon them, until we 
conclude what to do with them, (for it was now even tide.) 

ii And it came to pafs on the morrow that Anti-Chrift 
called together his fervants, friends and relations, and faid 
unto them,, 

L2 (Now thofe who were with Ami-Chrift were the high 
Prieft, the Captain of the Temple, the Sadducees, the Rulers , 
the Elders, and the Scribes.) 

13 Thefe men have Hone a notable mintcte. an<3 we can* 
not deny it ; but that it proceed no further, let us charge 
them that they fpeak no more in this name. 

14 Then they called them, and charged them never to 
mention the name of Chrift in that city ; but they told 
them that they mould obey their own king. 

15 Now it came to pafs that after thefe things there was 
one Stephen > a faithful friend of Chrift, who difputed with 
Anti-Chrift's friends and overcame them. 

1 6 And becaufe they could not withftand him, they pri* 
vately engaged men to hurt his character, ^nd to fay that 
they had heard him fpeak blafphemous words agaioft Mofes 
and the moft high God. 

17 When this came to Anti-Ghrift's ears he faid thefe 
things are fo, and though Stephen proved what he fpoke, 
yet they put him to death by ftoning him with ftones. 

18 Now when this was done, the friends of Chrift were 
fcattered abroad, and went, every where preaching Chrift, 

19 Then was. Anti-Chrift. glad that thofe whej troubled 
their Ifrael, were departed from them ; but when* he heard 
that other cities had received thern, and that many believed 
on Chrift through them — 

20 He fent a young man by the name of Saul, to bring 
all the friends of Chrift bound to Jerufalern, to be examined 
before Anti-Chrift. 

2i And as he went on his way, Chrift met him, and faid 
tmto him, Saul f "Saul, why perfecuteft thou me f And as he 
fpake he fhot an arrow which overcame him fo thai he fell 
to the ground. 



(' io J 

fi After this be became an hearty friend of Chrift, and 
faithfully preached his doctrine in the world. 

23 Now when Anti-Chrift heard this, he and all his 
friends were much caft down in their own eyes ; for they 
^?ere convinced that Chrift's power was above theirs. 

24 And Anti Chrift called together his friends, and faid 
unt-e-^Jiem, ye fee that notwithstanding all our oppofition to 
Chrift, yet his kingdom is increafing, and ours is decreafing. 

25 Let us choofe faithful men, and fend into all places- 
wheieChriii is preached, to oppofe them, and to ftir up the 
people againft them. 

26 Then they fent them forth, and they ftirred up the 
people, and the rulers againft them, and they whipped them, 
and inoprifoned many, and many they put to death. 

27 Yet notwithstanding all the cruelties inflicted on them 
by Anti-Chrift, they increafed the more. 

28 And when Anti-Chrift fa w that he prevailed nothing 
by this plan, he called together all thofe who had adopted 
the federal fyflem> and faid unto them, 

29 Ye fee that our federal plan turns againft us ; let u& 
now engage the doclrine which ChrirVs difciples preach to 
the world, for if we can deftroy that, thofe who embrace it 
rouft come to nothing ; and to this they all agreed, 

CHAPTER IV. 

i NOW it came to pafs that when Anti-Chrift began to 
be about fix ty years of age. he went out to war againft 
the doclrine of Chrift, which his difciples ^preached, 

2 And he (aid let us firft overthrow the doctrine of the 
refunecYion of the dead, for if this can be done, we (hall 
prove that Chrift is not fifen, anfi that Paul's preaching is 
vain, and that he is a falfe witness. 

3 Then began many of AnU : Ch>iflfs mod able followers 
to prove that when men died, that was a final end to them, 

4 Now when this was done, Paul was iiirrerf in fpirit and 
fa:d unto his brethren and to thofe who oppofed his doctrine, 
this doclrine of the r^efurreclion is true. 

y And by reafon of the arguments which he brought in 
favour of it, he eftablifhed- his brethren:, and ptU to filence 
thcfe w^ho oppofed the doclrine. 

6 (For Paul proved that Chrift was not only a man. but 
that he was God manifeft'in fldh. and that he had powei to 
rarfe from the grave thpfe who were deicf / 



( I;{ ) 

7 No It came to pafs that when Anti-Chrift heard that 
Chrift was God, the creator of all things, he fent to all thofe 
who were members of the Federal company, and laid unto 
thilh . 

8 Ye fee the new difficulties which arife, in our way, for 
no fooner are we overcome in one thing, hut ChriiVs difci- 
ples hring fomething more in our way. 

9 Now when AntlChrift had left off fpeaking there was a 
great fifence among them for the fpace of half an hour, 

io Then role up Cerenthius and faid unto them, though 
it is true that Paul teaches that Chrift is God, yet I will 
pledge my honor that I can bring more arguments againft 
the doclrine than he can for it. 

1 1 Now when he had thus ipoken they all took ne^v -cou- 
rage, hoping trrat their united exertions would not be in vain. 

12 At that time there was one of ChriiVs difcipies called 
John, who preached that Chrift was God. and proved it 
from the fcriptures and f r om ths miracles which Chrift 
wrought. 

13 And Cerentluus faid unto him I am a friend to Chrift, 
yet I am not fo much of an idolater as to worfhip him as 
a real God. 

$4 Then John amwered and faid unto him thou art not a 
friend to Chfiftybut.of AiUi-ChriiVfor every one that doth 
not confefs that God was manifeft in flefh, belongs to 
Anti-Chrift. 

1.5 Now. when flits was done, John faid unto his brethren, 
let us caft out this Cerenthius, for he is come among us to help 
Anti-Chrift, and to take away our Lord whom we worfhip. 

16' And they caft him out notwithftanding all his pre- 
tended zeal for the honor-jof Chrift, 

17 Now when Cerenthius fa w that he was caft out, and 
•that rfis clqclrine was caft out with him, he was filled with 
wrath, and faid'uhto them, 

.18 I am determined to be revenged on thee for thy cruel 
treatment, and that my doctrine mall be fpread in the world. 

19 And- -he waat/urtto Anti-Chrift, au J faid unto him, 
thefe men are endeavoring to overthrow the government, 
for I have heard them fay that Chrift is not only God, but 
that he is a king, and a great high prieft. 

20 And they have alfo faid, that as a king, he has a31 
power in heaven ami on earth* 

2 1 They likewife fay that Chrift will reign 'till he has 



( ** ) 

put all his enemies under his feet, and if this is true, we mud 
Submit among the re(L 

22 Now when Anti-Chrift beard this; he was filled with 
-aftonifliment, and faid unto them that (lood by him, 

23 The doctrine of Chrift has fpread much fafter^lce 
we begun to oppofe it, than it did when we killed his fol- 
lowers. 

24 Let us therefore inform the king concerning this 
matter, and make him believe that if he does not kilLthefe 
men, in a fnort time his kingdom will be overthrown. 

25 And Anti-Chrift wrote unto the king, certifying that 
there were certain people in his realm, that were hurtful 
to kings ; 

26 And that if he let them alone, they would neither 
pay toll, tribute; nor cuftom. 

2 7 Now when this came to the ears of the king, he com- 
manded them all to be (lain. 

28 Then faid Anti-Chrift our caufe now " begins to look 
up," and they all rejoiced with exceeding great joy. 

^9 But fo it was, that notwithftanding they put fo many 
•to. death, yet they increafed the more, which caufed all the 
joy of Anii-Chrifl to be turned into mourning. 

3© And Anti-Ohrifl: called all his old federal friends to- 
gether, with, ail the new members of their company, and 
faid unto them, 

31 I have one plan more to propofe to you as a federal 
body, which I think will ferve to accomplifli my wi flies. 

32 And when they all kept filence, he faid unto them, 1 
fhall mention this platt'to you when we meet again. 

33 And when he had- thus fpoken, he difmiffed the a£ 
fembly . -End &f the frji Book. 



The Second Book of Anti-Chrift. 
CHAPTER I 

1 NOW it came to pafswhen Anti-Chrift was about 
three hundred and thin y-fouryears old, 

2 That he fent forth into all the country round about, 
and called together the whole federal band, and faid unto 
them, - 

,3 Ye fee that* I have fpent more than three hundred 



( *3 ) 
years in endeavoring to overthrow the doclrise and difciples 
•of Chrift, and yet I have prevailed nothing : 

4 Now therefore hearken unto me, and I will make 
known unto you the plan which I mentioned when we af* 
fembled laft. 

5 And when they kept filence, he faid unto them, 

6 The federal plan which I have is this — to endeavor to 
be as much like Chrift and his minrfters as we poflibly can, 
^nd appear to be his friends. 

7 Let us fir ft make Rome the feat of our government, as 
ithe Emperor has removed his feat of government to Con- 
ftantinople, and given us an opportunity of eftablifliing our* 
felves there. 

8 Now that this may be done I mud aflume the fame 
names which Chrift bears, and fome of you muft be officers 
under me as Chrift's difciples were under him. 

9 And he faid unto them, Chrift is faid to be God mani- 
feft in flefh, to be a King, a Prieft, and a Prophet. 

io He is alfo called a Bifhop of Souls, and head of the 
Church, and Father of his children, and the infallible Judge. 

1 1 Moreover he pardons fins, promifes a heaven to thofe 
who obey him, and a hell for thofe who will not fubmit to 
his government. 

1 2 Anti-Chrift faid alfo unto them, if we only take the 
name which his difciples bear, our federal caufe muft prof- 
per, for ye know that the foundation of our federalifra is 
te fay one thing and do another. 

13 Now that we may not fail in our plan, I muft be cal- 
led God upon earth, and a king of kings as Chrift alfo is. 

14 I muft alfo have two governments, one temporal and 
the other fpirilual, for this^is like Chrift ; and I muft be 
king and prieft on the throne. 

15 I muft alfo be called the univerfal bifhop, and the 
head of the church, and the father of all who fubmit to me. 

16 And I muft alfo promife heaven to thofe who are 
faithful in our caufe, and efpecially thofe who give money 
to our church. 

17 It will be neceflary to mention a hell, and threaten 
all with eternal damnation that do not obey us ; it will be 
wife in us alfo to hav« a place of purgation for departed 
fouls ; 

18 That thofe who died in unbelief may be delivered 
from mifery by their rich friends, who may purchafe their 
deliverance. A 



( H ) 
!9 As Chrift appointed twelve Apoftles, I fhall appoint 
twelve men, to be called their fuccefTors. 

20 Moreover as Chrift appointed other officers, I fhall 
alfo appoint officers as their fucceffors, and fliall call them 
the Clergy. 

21 I (hall alfo confer a number of honorable titles on 
thofe who are worthy of them, by being faithful to this 
federal plan. 

22 Now for your encouragement, I will mention fome 
of the titles which you fhall wear. 

23 Thofe who are next to me in power (hall be called 
Cardinals, and (hall be diftinguifhed by wearing fcarlet co- 
loured clothes, and red caps. 

24 And thofe under them fhall alfo be called Lord Arch- 
bifhops, Archbifhops, Lords Spiritual, Right Reverend 
Fathers in God, Metropolitans, Rectors, Reverend Clergy, 
Parfons, Curates, Archdeacons, Doclors of Divinity, Profef- 
fors of Divinity, and many other names equally honorable. 

25 Now when Anti-Chrift had told them this, he laid 
unto them, this plan mud be put in execution, by little and 
little. 

26 And when Anti-Chrift had left off fpeaking, there was 
a general fhout of joy, which filled all the houfe where 
they were fitting. 

27 For many of them faid, it is the voice of a God, and 
not of a man ; now we are fure that our federal caufe wili 
profper. 

CHAPTER II. 

t NOW it came to pafs after theie things, thai And- 
Chrift removed his feat of government to the city of Rome. 

2 And when this was done* he fent out into all the re- 
gions round about Rome, and faid unto the People, and the 
difciples of Chrift, I am the univerfal Bifliop, and drift's 
vicegerent. 

3 Then rofe up the Bifhop of Conftantin©ple, and faid 
unto Anti-Chrift, thou art not Chrift's vicegerent, neither 
art thou the univerfal Bifhop. 

4 Now it came to pafs that when Anti-Chrift heard this, 
he engaged in a war with his oppofers, and fent to the King 
of France, to help him againft his enemies. 

5 And the battle was fore, yet Anti-Chrift overcame his 
foes, and became the fole poffeffor of Rome, and the coun- 
try round about. 



( *5 ) 

6 Now it came to pafs that after Anti-Chrift had obtain- 
ed the name of king and univerfal Bifhop, by the help of 
the king of France, that he faid unto him, 

7 As a peculiar token of my favor and love, thou and 
thy iucceffors (as long as they are faithful to me) (hall ever 
be called the eldeji fin of the church. 

8 Now it came to pafs that after Anti-Chrift had obtain- 
ed the power which he had ever been feeking after, and had 
declared himfelf ChrifVs vicegerent on earth, 

9 That many of ChrifVs friends were filled with joy, be- 
caufe Anti-Chrift had (as they thought) become their friend, 
and appeared to favor the doctrine of Chrift, 

10 (Now the rsafoa of this was, they were ignorant c£ 
the Federal pfarz winch Aat£~Qirift ant! his company had a- 
dopted, which was t&Jky em tking and th amther*} 

1 1 Now it came to pafs that after many years, Anti- 
Chrift begun to exercife his authority over the difciples of 
Chrift, fo that many of them doubted whether he was Chrift's 
friend or not. 

12 Then anfwered one of Chr id's friends, and faid unto 
Anti-Chrift, thou art not a friend to Chrift, but thou art 
ftill like thy name, againft htm. 

13 Now when he had faid this, many believed on him, 
and rebelled againft Anti-Chrift, who was endeavoring to 
overthrow Chrift's kingdom, under the pretence of being 
his friend. 

14. And when Anti Chrift faw that they rebelled, he fent 
forth men to reclaim them from their errors, and to threaten 
them with death, if they did not fubmit to the laws of 
Anti-Chrift. 

15 And they faid we will not obey Anti-Chrift, for he 
claims that power which belongs only to Chrift. 

16 Now when this was done Anti-Chrift was filled with 
rage, and faid unto the federal company, let us adopt part 
of the laws of Mofes, by which we may put to death thofe 
who tranfgrefs our laws. 

1 7 And Anti-Chrift and his company agreed on many 

things mentioned in the law of Mofes, by which they might 

kill their enemies, and yet be juftified in it from the fcriptures. 

1 8 Now thefe are fome of the things which they agreed to — 

19 Firft to erec"t places of public worftiip, and call them 
the houfss of God, and his fancluaries. 

20 And Anti-Chrift faid the temple had an outer courts an 
inmr courts the holy place and the holiejl of all. 



( '6 ) 

2 1 In our temples the outer court (hall be called galleries, 
the inner court we will call/^iu/, the holy place (hall be call- 
ed the deacon's feat, and the holieft of all (hall be called the 
f acred defk. 

2 2 And as no man was allowed to enter into the holieft of 
all, excepting the high prieft, fo it (hall be a law that no 
prieft (hall enter into the/acred dejk, unlefs he is authorifed 
by me, who am God upon earth. 

23. And as the high prieji wore a bread plate on his bread, 
and an ephod, fo alfo thofe who enter the /acred de/k f (hall 
wear a breaft plate (or band,) and an ephod (or surplus.) 

24 Moreover as the law obliged the people to attend at 
the temple at dated times, fo our law mall oblige them to 
attend public worftiip in our temples or be punimed. 

2 y Anti-Chrift £aid unto them, let us alfc introduce child- 
res into our cammunion, and telL the people that by baptiz* 
ing them they tvi/l be faved. 

26 And that thofe who die without receiving the holy 
*iv rer, will be damned. 

27 Now when thefe laws are in force, thofe who rebel 
againft us can be put to death* according to the law, as beri- 
ticks* who ought to die. 

CHAPTER in. 

1 NOW it came to pafs after thefe things, that Anti- 
Chriit began ta exercife his authority over the difciples of 
Qui ft, by. ca tiling them to be put to- death. 

2 And when this was done, great multitudes rofe up a- 
gainft him and faid, we will not have Anti-Chrili 
to reign over us. 

3 Then rofe up Dominic, and faid unto Antt-Chrift, let 
us edablifl* an anti-chriftian court, and call it the court of 
Inquifkion. 

4 And let thofe who are hereticks, and all who are fu£ 
pr&ed of herefy, be brought before the court to be examin- 
ed, by torturing them, 'till they confefs their errors. 

y Now it came to pafs, that when this court was eftaE*- 
lifted, all who were enemies to Anti-Chrift, were brought 
before the court to be pumfhed, (now this was like the 
modern gag law, which was to prevent the people from 
fpeaking the truth.) 

6 And this for fome time ferved to promote the federal 
plan, and to prevent many of Chrift's friends from publicly 
owning him. 



( 17 ) 

7 Now when Anti-Chrift faw how beneficial the court of 
inquifition was to his kingdom, and that he wore out the 
difciples of Chiift by it, he conferred on Dominic the title 
of Saint* and from that day to this he has been called ST. 
DOMINIC. 

8 And after this, the caufe of Chrift feemed to be on the 
decline ; and Anti-Chrift reigned many years undifturbed, 
having kings at his command. 

9 (For he made one king liejinder his table while he fet 
at meat ; another he caufed to hold his ftirrup when he 
mounted his horfe ; another he caufed to kifs his great toe ; 
and others he took their crowns from off their heads, 'till 
they owned that by hiis kings reigned.) 

io And by reafoa of the court of inquifition, (by which 
all vfho were fufpecled of being enemies to Anti-Chrift, were 
tortured or killed) the number of, ChriiVs difciples became 
fo fmall, that Anti-Chrift concluded he had obtained a 
complete victory over Chrift and his followers. 

1 1 Now when this was done, Anti-Chrift gathered to- 
gether all who were members of the federal body, and faid 
unto them, 

12 I have obtained what I once thought I never fhould, 
for now my kingdom is eftablifted on the ruins of Chrift's, 
and over other kingdoms which are not deftroyed, fo that 
they now pay homage to me as their rightful fovereign. 

13 Now therefore* as. a reward for youi faithfulnefs^ I 
confer on you the titles which I promifed many years ago. 

14 Then were they all filled with joy when they had re- 
ceived their places of office for life, and they all agreed to be 
faithful in the federal caufe, and to oppofe all who rofe up 
againft them. 

15 And it came to pafs in the time of the profperous 
reign of Anti-Chrift, that many new things were eftablifhed 
which had not taken place fince the world began. 

16 Now thefe are fome of them — Ami Chrift founded a 
federal company, called monks, who lived in caves.}; and alfo 
a female company, called nuns, who were fecluded in a 
cloifter from the world, but not from the federal company. 

17 Anti-Chrift had alfo a place called purgatory, where 
all (except the federal company) were taught that their 
friends were fuffering for their fins, who died without a 
pardon from Anti-Chrift ; and that if their friends gave 
large money to any of this company, they could deliver 
them from their mifery, ^2 



( i8 ) 

iS Anti-Chrift and his friends taught the people likewife 
the importance of praying to Mary, to faints and angels, and 
that their fins might be pardoned before they were com- 
mitted, (now this was called indulgence.) 

19 There are many things more of this nature, of which 
I cannot now fpeak particularly, for if they were all written 
the world would fcarcely contain the books which would 
be written. 

20 But thefe things are written unto you who believe An- 
ti-Chrift is in the world, that you may fee the power he 
once poffeffed* and how much he has loft ; and that he will 
tf&tsiaiy be destroyed, ana the federal plan come to nothing. 

CHAPTER IV. 

2 AND it came to pafs by reafon of Ami- Chr ill's pretend- 
ing to be ChriiVs vicegerent on earth, and taking away the 
fcripture fiom the people, that he extended his kingdom 
over almoft the whole world. 

2 And by reafon of the cruel reign of Anti-Chrift, and 
the wicked nefs of the Clergy which was allowed by Anti- 
Chrift, the whole earth was filled with violence, ignorance, 
and every kind of cruelty. 

3 For even in England the reign of Anti-Chrift was fc> 
powerful, that the king feared him, and the whole ifland 
grcaned under their clerical taik matters -> and their groans 
reached heaven. 

4. And it came to pafs that when Anti-Chrift was about 
thbt&en hundred and fixty years old, Chrift rarfed up againft 
Anti-Chrift one John whofe furname was Wickliff, 

5 Who appeared to Anti-Chrift like Gideon conquering 
the Midiankes, with only a trumpet and a lamp. 

6 For be,, by preaching and writing, gave f^ch a fnock 
to Anti-Chrift and his kingdom, that it has been on the de- 
cline fi om that day to this. 

7 (Now at the time when John lived, the money and 
power was in the hands of the federal clergy, who oppreiTed 
the people who were poor and without power to help 
therofelves. ) 

8 And when this was done, Anti-Chrift fought to deftroy 
John, who had difcovered his wickednefs, and that of the 
clergy, whom he called proud, worldly, curfed clippers and 
furfe carvers* 

9 John alfo faii unto Anti-Chrift, that the abomination 



( *9 ) 
of defolation had its beginning from a perverfe clefgf. 

10 At that time, when John law the .jwickednefs as 
pride of the federal clergy, he prayed and faid> 

1 1 O Lord, what tokens of meeknefs and forfaking of 
worldly riches are thefe clergymen, pretending to be dead 
to the world, with the pride and vanity thereoi ; 

12 Yet under this pretence, riding with eighty hones? 
harnefTed with gold and fiiver, and fpeniing^kh Earlsand 
Barons thoufands of pounds, to maintain a falfe plea of the 
world, and to prevent men from enjoying their rights. 

13 Now when he had made this prayer, they being con- 
victed in their own confciences of die truth of thefe things, 
fought how they might deftroy him. 

14 And for his faithmlnefs he was bro't before Ami- 
Chriit, and accuied of herefy, yet he efcaped put of their 
hands, and after writing many books againft Anti-Chrift >. 
he died in peace. 

$5 And it came to pafs that after his death, his doctrine, 
(by reafon of his books and name) fpread in many parts o£ 
Anti-Chrift's kingdom. 

16 So that after he was dead, he did more to deftroy. 
Anti-Chrift than he did in his life time ; which felled all the 
federal company with madnefs, 

1 7 Then Anti-Chrift fent into all the regions round about^ 
and caufed all the books to be burnt;, which were written by 
John, whofe furname was WicklifE 

18 Mareover Anti-Chrift fent to the clergy in England, 
forty and four years after John was dead, and ordered his 
bones to be taken out of the grave and burnt, which was done. 

19 And after they had burnt them, they caft the allies 
into a brook, called Swift, which has its head near Knaptoft, 
in Leicefterihire. 

2.0 Now the reft of the acls of John-r-how he tranflated 
the New-Teftament, firft into the Englifh language, and laid 
the foundation of an after-reformation : are they not found 
in Trinity College, in the Bodlie?^ and the King's library in 
England ? 

21 Mow this greateft acl of John in tranflating the fciip- 
tures, was that which offended. Anti-Chrift more than any 
thing elfe 5 

22, For by reafon of the fcripture which the common peo- 
ple had to read, they faw how they had been impofed on by 
the wicked clergy, who had taken the fcriptures from them. 

23 Now the reafon why they deprived the people of the 



( 2° ) 

scriptures was, that they might praclife in wickedaefs, which 
the fcriptures forbid. 

24 And by reafon of this, the people rejected thefe fpiri- 
tuaf rulers, and their traditions, and fubmitted to the 
commands of Chrift. 

25 Now it came to pafs that after John was dead, Chrift 
raifed up other witneues, which gave a greater blow to 
Anti-Chrift than he had ever received before. 

CHAPTER V. 

i AND it came to pafs when Anti-Chrift begun to be 
about fifteen hundred years old, that many of Chrift's friends 
publicly oppofed him, 

2 And faid unto him we will not fubmit unto thy cruel 
laws, for they are oppreffive and grievous to be borne. 

3 And at that time Anti-Chrift fent forth one John, whofe 
furname was Tetzel, to fell indulgences, by which he mi^hr. 
raife money to build his Palace, which he called xht Church 
of St. Peter. 

4 And John faid unto the people, I have faved more fouls 
by indulgences than ever the Apoftle Peter did by preach- 
ing the gofpel. 

5 Now it came to pafs at that time that Chrift raifed up 
a man called Martin, whofe furname was Luther, (now he 
was called Martin becaufe he was born on St. Martin's eve.) 

6 And he faid unto John, thou haft not power to pardon 
fins, but thou impofeft on the people that thou mayeft in* 
creafe thy wealth by impoverishing the multitude. 

7 Now Martin was mighty iirthe fcriptures, and had un* 
derftanding concerning what was contained therein. 

8 And as he oppofed John, the eyes of the people were 
opened to fee the wickednefs of Anti-Chrift and the clergy. 

9 And Martin, increafed in ftrength, and mightily con* 
vinced the. people of the: wickednefs of Anti-Chrift and his 
followers* 

10 Now when this came to the ears of Anti-Chrift, he 
was filled with rage againft Martin, and fought to deftroy 
him, for by reafon of him, many threw off the yoke which 
Anti-Chrift had laid on them. 

1 1 And Anti-Chrift wrote unto Martin, whofe furname 
was Luther, faying, thou art an heretic, and unlefs thou re- 
penteft of thy herefy, thou (halt be ex-communicated, which 
will be eternal damnation. 



( 2* } 

it Then faid Martin, if I have done any thing worthy of 
death or bonds, I refufe not to die ; but unlefs thou proved 
from the fcriptures that I am an heretic, I fliall not ac- 
knowledge myfelf in an error. 

13 Then faid Anti-Chrift unto him, unlefs thou appear 
before me, and confefs and renounce thy falfe doctrine, thoii 
(halt be dealt with as an heretic. 

14 Now it came to pafs that the day before Anti-Chrift 
had decreed to cut him off, that Martin aiTembled the people 
of the city, and faid unto them,! this day reject. Anti-Chrift 
and his doctrine : 

1$ Moreover I reject the federal plan, adopted by Anti- 
Chrift and his followers, and all the wickednefs which they 
practife, under pretence ef being the friends of Chrift. 

16 Then Anti-Chrift was wroth, and fought how he 
might deftroy Martin and his doctrine, which was fo inju- 
rious to the federal plan. 

1 7 And he wrote unto the Emperor, in whofe dominion 
Martin dwelt, ordering him to deliver up Martin, or he 
fhould be expofed to the wrath of Anti-Chrift. 

18 How^eit the Emperor obeyed him not, but revolted 
and threw o&Hhe yoke which Anti-Chrift had put on his 
neck, which made Ami Chrift tremble like Magermifabib. 

19 Now it came to pafs that when Martin found that the 
Emperor and multitudes of the people had embraced his 
doctrine, and were oppofed to Anti-Chrift, that he was 
much more bold to preach the doctrine of Chrift, and to 
oppofe Anti-Chrift. 

20 And he told the people that though Anti-Chrift pre- 
tended to be a friend to Chrift, yet he was an enemy to him, 
and to all righteoufnefs. 

21 Now thefe are fome of the reafons which Martin 
brought to prove the wickednefs of Anti Chrift, and all 
the federal band. 

22 Martin teftified that Anti Chrift and the federal com- 
pany, called the clergy, declared that they were not bound 
to keep the commandments of God— (now the clergy vrere 
confidered as Anti-ChrifVs ftanding army.) 

23 He proved likewife that Anti-Chrift faid, that there 
were none who could judge him, but that he is the judge of 
all men, and that he giveth all laws their force, and yet is 
not bound to be fubject to tnem. 

24 Martin aifo proved,; that Anti Chrift faid he had all 
power to make laws and Ordinances for Chrift's church, and 



( M ) 

that Chrift had given him power over the heavenly and 
earthly kingdoms. 

25 Anti-Chrift alio faid that his laws were of equal force 
with the laws of Chrift. 

26 Martin faid lilcevvife that Anti-Chrift: declared that he 
only had power to explain the fcriptures of truth, and that 
it was fmful for any man to explain them contrary from 
what Ami-Cfmff faid was right. 

27 Now when this was published abroad, Anti-Chrift and 
his Handing army (the clergy) were filled with rage becaufc 
Martin had revealed their federal plan, and they fought how 
they might defiroy Martin, whofe furname was Luther. 

CHAPTER VL 

1 AND it came to pafs after thofe things, that Chrifl 
raifed up another ad verfary againft Anti-Chrift, one John, 
whofe furname was Calvin. 

2 And he mightily convinced the people of the wicked- 

nets cf Anti-Chrift and the clergy, and great multitudes 
believed his doclrine. 

3 Now it came to pafs that the people in England began 

to be weary of the yoke which Anti-Chrift had laid en 
them, and they rebelled. 

4. And when this was done, there was immediately heard 
the confufed noiie of the warrior, and garments rolled in 
blood. 

5 And after the people had refufed to fubmit to the 
chief ruler in Anti-Chrill's kingdom who refided at Rome, 

6 The whole federal company came together, and Anti- 
Chrift faid unco them, let us continue our kingdom 10 Eng- 
land in difguife j — 

7 For feeing the people refufe to o^n our power at 
Rome, let us form another kingdom upon our plan, and this 
will ferve to extend our dominion. 

8 He faid alfo unto them, thereafon why they have revolt- 
ed, is not becaufe they hale our government, but becaufe 
they with to have the fame power \*hich we claim. 

• 9 For if they can obtain the fame power which we poiTeis- 
they will perfecute the diiciples of Chrifl in the fame 
manner we da 

10 Let us therefore sdvife the clergy in England to build 
their church upon our federal pkn, and let the King be head 
of their church, as the Pope is the head pi ours, 



( *3 ) 

Ti Moreover let us advife them to place their Bifhops 
next to the King in power, as the Cardinals are next in pow- 
er to the Pope. 

12 And as our Bifhop (or head) is elected by the Cardi- 
nals, fo let the Bifhops be empowered to crown the King — 
And that the clergy in England may not be fufpefted 
as our friends, let us advife $Bem (in (lead of wearing 
fear let clothes and a red cap) to drefs in BLACK UNI- 
FORM, and to wear THREE QORNERED HATS. 

13 Let us alfo advife thern to have their parliament com- 
poied of Lords Spiritual and Lords Temporal, that the go- 
vernment may be in the hands of the Arch Bifhops and 
Lord Arch Bifhops. 

14 Now when An*l*Chrifl had made mention of thefe 
things, the federal company with great reluctance confented 
that it fhould be as he had laid. 

15 And after this, Anti-Chrift laid the plan before the 
King and clergy of England, who readily adopted it, and 
formed their government accordingly. 

16 For the King was declared the head of the church, 
which made the difference between the church of Rome and 
England tq be this, the Pope was the head of one, and the 
King the head of the other. 

17 Now it came to pafs that when this was done, the peo- 
ple were filled with great joy throughout all the ifland of 
Great-Britain. 

i-8 For the people, and particularly the difciples of Chri(r 3 
thought they were delivered from the power of Antl-Chrife 
andliis wicked clergy. 

19 Moreover, many of them believed the time had come 
which was mentioned in the prophets, when Kings fhould be 
nurfmg fathers, and Queens nurfing mothers. 

20 (Now this is the way they nurfed the difciples of Chrift, 
the court of inquifition was the nurfery ; the torturing cords 
were the fwadlhig bands ; the hot lead, which they poured 
down their throats, was the pap ; the grid-iron was the cradle; 
and the chief ruler under the king, was the hoi nurfejunior y 
under the Kings and Queens.) 

2 1 But it was not long before they found that though they 
were delivered from the power oi the Bifhop of Rome, yet 
they were fiiil under the reign of that cruel monfter, 
Anti-Chrift. 

22 For experience taught them that the King of England, 
the Arch Bifhops and Clergy of the kingdom, had only de* 



( H ) 
prived the Pope of his power over the people, to pof&fs it 
themfelves. 

23 And they alfo found, that if they ventured to differ in 
thought, word or deed, from the King and Clergy, they were 
expofed to punifhment as heretics. 

24 Now it came to pajs, that when the difciples of Chrift 
found that the change oipower had not weakened the power 
of Anti-Chrift, they were filled with forrow ; 

25 And they faid one to another, we are brought into 
great ftraits, for the people think they are Protectants, and 
that the King and Clergy are friends to Chrift, and 
enemies to Anti-Chrift. 

26 And now if we oppofe them, we (hall be confidered 
enemies to Chrift, becaufe the people believe that the King 
and Clergy are enemies to Anti-Chrift. 

27 And they faid one to another, let us take the laws of 
Chrift for our rule, and put our whole truft in him for fup. 
port, and venture our lives in his caufe. 

CHAPTER VII. 

1 AND it came to pafs in thofe days that there arofe a 
great perfecution againft the difciples of Chrift, becaufe they 
refufed to conform to the laws of Anti-Chrift, which were 
publiftied by the king and clergy. 

2 And the clergy faid unto them, we are Proteftants, for 
we proteft againft tr>e power of the Bifhop of Rome, and we 
are friends of Chrift, and are bound to punifh heretics with 
death, according to the law of Mofes. 

3 Then faid the difciples of Chrift, though you proteft 
againft the Bifhop of Rome, yet you poffefs the fame fpirit 
he does, and ye are friends of Anti-Chrift, even as they 
alfo are. 

4 Now it came to pafs that when they bad heard this, 
they began to call them by odious names, fuch as anabap- 
tifts,fchifmatics and heretics, who corrupted the holy Catho- 
lic Church. 

5 Now when this came to the ears of Anti-Chrift, he fent 
to the king and clergy in England, to apprehend and punifh 
with burning all who would not abjure their errors. 

6 And that all the books written by the difciples of Chrift, _ 
fhould be burnt, and particularly thofe which fpake againft 
the clergy, and the baptizing of infants. 

7 Now when thefe orders came from Anti-Chrift, the 



( *5 ) 

:king and clergy apprehended the difciples of Chrift, and 
ordered them to confefs that they were heretics, which fome 
did through fear. 

8 And when they had done this, they were ordered to 
wear a bunch of faggots tied to their backs when they went 
to St. Paul's church, (now this was done to fhew they de- 
served death, though their lives were fpared through the 

. mercy of the clergy* ) 

9 But thofe who would not fubmit to the laws of Anti- 
Chrift, were publicly burnt at Smithfield, as heretics who 
ought to die. 

10 And though fome were burnt alive, and others ban- 
iftied, yet they increafed the more, and their doctrine pre- 
vailed in. all the regions round about ; 

1 1 So that the clergy feared left Anti-Chrift would loofe 
his dominion in England 5 and they be deprived of their 
places of honor, power and maintenance* which they had 
from the king's palace. 

12 Now thefe are fome of the herecies charged againft 
the difciples of Chrift, which was the caufe of their being 
burnt alive by order of the anti-chriftian clergy. 

13 The difciples of Chrift taught that the baptifrn of in- 
fants was an invention of Anti-Chrift, and one of the main 
pillars in his kingdom, and that a Friefts' ffrinkling water 
on them was blafphemy. 

14 They alfo maintained, that the king and clergy had 
no right to make laws concerning^ religion, and that they 
had a right to choofe and fupport their own minifters. 

15 And that thofe whom Chrift commiffioned to preach, 
ought not to be hind red by the king and clergy, but that 
they have a right to go over par ifii lines, and preach the 
gofpel to every creature. 

16 They likewife taught, that to impofe on people certain 
forms of prayer, was contrary to the laws of Chrift, and that 
the manner of worftiipping in the church of England was a 
proof of their fubjeclion to Anti-Chrift. 

17 Moreover they declared it blafphemy for any man to 
arrogate to hirrifelf the titles of Doclor of Divinity, which is 
to be called Rabbi, or m after of other men's faith. 

18 Now it came to pafs w T iien thefe things were noifed a- 
broad, the king and clergy, (being ftirred up by Anti-Chrift,) 
ordered the difciples to be banithed, whipped, burnt, irn- 
priibned and treated with every kind of cruelty. 

C 



( *« ) 

19 And many of them fled into Germany, and others for 
fome time concealed themfelves, while many boldly propa- 
gated the doctrine of Chrift, notwithstanding all the cruel- 
ties of the wicked clergy, who ftirred up the people 
again ft them. 

20 And it came to pafs in the fifteen hundred and four- 
teenth year of Anti-Chrift, when James was king of Eng- 
land, that one of the difciples of Chrift was brought before 
the king and clergy, for herecy. 

1 1 And he was there convicted of three things which 
were termed herecy, for which he was condemned to die, 
(now the man's name was William, whofe furnamc was 
Sawtre. ) 

22 Now thefe are the herefies he held, that the baptizing 
ef infants was an abominable praSiice y that the Lord's /upper 
and baptifm^ ought not to be adminiftered as they are in the 
church of England. 

23 And th#t the doctrine of Chrift is not preached in 
England by the clergy, as Chrift commanded his difciples 
to preach it. 

24 For thefe things he was burnt alive, to the great \oj 
of the clergy, who were leagued together again ft all who 
oppofed their wickednefs. 

25 Now when this was done, the people in England faid 
one to another, if we are proteftants as we profefs to be, 
why proteft we agaiaft the church of Rome, and do the 
fame things which they do i 

26 And this caufed iuch difcontent in the kingdom, that 
the king and clergy determined not to burn the heretics, 
but to feize their eftates and confine them in filthy -prifons, 
to die there ; left they &ould be confidered perfecutors, 
who honored the difciples of Chrift with martyrdom. 

CHAPTER VIIL 

1 AND it came to pafs, that by reafon of the grievous 
perfections which the difciples of Cfrrift received from the 
clergy, that many of them left their native country to find 
a peaceful retreat from the cruelty of their perfecutars. 

2 And hearing of a new country called New- England, 
which was feparated from -them by a wide ocean, called the 
Atlantic Ocean, they refolved to take up their abode there, 
where they might obey their King, Jefus Chrift, undifturbed. 

3 Now thofe who failed for this new world were of dif* 



f 27 ) 

ferent denominations, yet they were called bj one common 
name, which was Puritans. 

4 And being agreed, they failed from England in the 
fixteen hundred and twentieth year of AntUChrift, in the 
eighth month, and the fifth day of the month. 

5 Now when this was done, Anti-Chrift ftirred up the 
clergy, to prevent their removing acrofs the ocean, fearing 
that they might become a nurfery for the enemies of Anti- 
Chrift and his clergy. 

6 However by promifmg faithfulnefs to the king, and 
that they would feek the intereft of the gofpel, part of them 
obtained liberty, and part were detained as fureties for the 
reft. 

7 Asd after failing many days, they difcovered a place 
called Cape-Cod, where they arrived in the eleventh month 
of the fame year, which caufed ail their hearts to rejoice. 

8 And it came to pafs after certain days, they landed in 
a place which they called Plymouth, which name it has 
retained to this day. 

9 Now when they had landed at Plymouth, they faid 
one to another, we are now out of the kingdom of Anti- 
Chrift, for our perfecutors remain on the other fide of the 
flood. 

;o Let us now adopt a plan of civil and religious govern- 
ment, by which we may Uve without peifecution, and that 
the generations to come may never be perfecuted fo long 
as they maintain the form of government which we have 
adopted. 

1 1 And they agreed on this plan, that no man fhould be 
a magiftrate unlefs he was a member of the church, becaufe 
that no man was thought fit for a magiftrate or church 
member, unlefs he was a good man. 

12 Now when this was done, many thought they fhould 
be happy, and free fi om perfecution, herecies,and divifions. 

13 But fomeof the difciples of Chrift faid the plan of 
government laid a foundation for Anti-Chrift to introduce 
his government among them, by which fome of them might 
become perfecutors, if any differed .from the church and 
court in doftiine or practice. 

14 Now the reafon they gave was this— that when Ami- 
Chrift begun his kingdom in Rome, it was by blending the 
church with the power of the magtftrates, by which the 
hiihop became a temporal and fpiritual tyrant. 



( 28 ) 

15 Moreover when the king and biftiops of our cruel 
mother Britain protefted againft the bifhop of Rome, and fet 
up a fcparate government, it was upon the fame plan : 

1 6 And by fad experience we have found that the king* 
dom of Anti-Chrift extended in our country, and that we 
fufFered the_ fame from the king and clergy of England, that 
our fathers fufFered from the power of Rome. 

1 7 And now, faid they, if ^his form of government is 
adopted, it will not be many years before this wildernefs 
will be a place of perfecution, where Anti-Chrift; will reign 
in difguife. 

1 8 (Now. thofe difciples, who oppofed this form of gov- 
ernment, were called Anabaptifts, who denied the power of 
magillrates in matters of religion, believing that Chrift was 
able to manage his own kingdom without human aid.) 

19 Now it came to pafs after thefe things, that the form 
of government in which the church and colony were con- 
nected, was adopted, and for a feafon the people lived in 
peace. 

20 For the minifters confidered themfelves fervants, and 
ftiled themfelves Elders and Pallors of the churches. 

21 And when the news of their peace and profperity 
came to the ears of the people in England, many of the 
difciples of Chrift reforted to the new T world, to efcape the 
rage of Anti-Chrift. 

22 Howbeit Anti-Chrift was aware of it, and fent over 
his fervants, and they ftirred up the government againft the 
difciples of Chrift, and the government caufed them to be 
cruelly perfecuted. 

23 Now the manner of Anti-Chrift's introducing his 
doctrine in New-England was by ftirring up the government 
againft the difciples of Chrift, becaufe they refufed to obey 
magiftrates in thofe things which were contrary to the laws 
of Chrift. 

24 And after many years, thofe minifters and people, 
who* fir ft came over to New- England, died : (Now many 
of them were faithful fervants of Jefus Chrift, and hearty 
oppofers of Anti-Chrift. ) 

25 And after them rofe up men friendly to Anti-Chrift; 
and having the fame power which thofe had, who had gone 
before them, and not pofleffing the fame temper, they exer- 
cifed it in promoting the kingdom of Anti-Chrift, and per- 
fecting the difciples of Chrift. 

26 And inftead of bearing the name of Elders, they, un- 



(*9 ) 

der Anti-Chrift, took the fame name which the fervants of 
Anti-Ciirift were called by in Italy, France, and England, 
which is the clergy, and they call themfelves by that name 
unto this day* 






CHAPTER IX. 

i AND it came to pafs in the year of Anti Chiift, one 
thoufand fix hundred and forty, that the clergy faid, go to, 
let us build a tower in Cambridge, by which our power 
may be preferved to our fons and to our fon's fons, to the 
lateft generations. 

2. And as the power of the government is in our hands, 
let us command them to make laws, tkat no man fhall pre- 
tend to .preach, unlefs he has gone through the tower, 
which we fnali erecl for the *? honor of our Bf ajeriiiesf ' 

3 For by this means we (hall. prevent the ignorant Ana- 
baptifts from fetting up to be teachers contrary to our inter- 
eft, and by which each of us in our parifhes may reign un- 
difturbed by fuch- men as are breaking up our churches. 

4 Now when this tower was built, they pretended that 
it was like the fchdol of the prophets, where pious young 
men were trained up for gofpel minifteis, though in general 
they gave but a fmall evidence of their piety. 

5 For any young man, who could " confecrate himfelf 
with a bullock and a ram," became a clergyman— and by 
reafon of this the loweft of the people became clergymen. 

6 And after this building was erected, the clergy who 
ruled, begun to " feek honor one of another," and they 
heaped on each other the names of Anti-Chrift in great 
abundance. 

7 For they called themfelves A. B. A. M. B. D. D D, 
S. T. D. and fometimes thofe who weie famous in their 
caufe, had large honors conferred on them, fuch as D. D, 
A. A. S. S. H. S. 

8 Now thefe things gave the difciples of Chrift reafon to 
think that the clergy were a fet of proud, worldly men, who 
were deftitute of right eoujnefi, faith and the love of GOD. 

9 And feeing how the clergy and their churches " rej^cl > 
ed the commandments of God, to keep their own tradition/' 
they refolved to form a church upon the New-Teftament 
plan, which was, that none fhould be members unlefs they 
were born again. 

xo They likewife agreed to reject; the baptifra ofiafieit* 

C 2 



( 3° ) 
becaufe it was not mentioned in the fcriptures, and to bap- 
tize only fuch as believed that baptifm was a burial with 
Chrift, according to the fcriptures* 

i c Now the name of the place which they chofe to creel 
this church, was at firft called Shawmut, but afterwards it 
was called Bofton, which name it retains unto this day. 

12 And in the year of Chrift, one thoufand fix hundred 
and fixty five, in the fifth month, and twenty-eighth day of 
the fame month, the church was erecled contrary to law, 
and according to the gofpel. 

13 Now when this was done, they called themfelves Bap- 
tifts, which made the clergy fay of them, " they declare our 
infant baptifm nothing, and call themfelves baptifts, as if 
none were baptized but themfelves. 

14 Now when this was done, the clergy told the court 
that thefe men were the fame as the mad men of Munfter, 
and that unlefs they were fupprefled, the church and colony 
would be foon thrown into a ftate cf anarchy. 

1 c Now when the court came together, one of the clergy 
in his difcourfe before the court, told them that thefe men 
were foul murderers, hecaufe they refufed falvation to in- 
fants, by witholding from them the laving ordinance of bap- 
tifm, which regenerated the children, and made them 
members of Chrift. 

16 And when this came unto the ears of the Governor, 
the Counfellors, the Senators, the SheiifFs, the Repre- 
fentatives, and all the Reverend Clergy, who ruled the 
whole court, they gave orders to have their meeting-houfe 
nailed up 

17 The clergy under Anti-Chrift, likewife moved the 
court, (which was their weapon of war) to make a law, 
that if any man fpake any thing amifs againft infant bap- 
tifm, he fhould be baniihed from the town. 

18 Now this was done to deftroy the difciples of Chrift, 
but bee lufe Chrift had built them up in love, thefe clerical 
gates of hdi could not prevail againft them. 

19 And it came to pafs that about this time, when the 
clergy under Anti-Chrift were endeavouring to overthrow 
this "little church of Chrift, that another trouble came on the 
clergy and their dupes the court. r 

20 For in a town not far from this, called at firft Naum- 
keag, and afterwards Salem, there ioie up a man called 
Roger, whofs furname was Williams* 



E 



( 3* ) 

21 Now this man was a good man, and mighty in the 
fcriptures, he declared that the baplifm of infants was an a- 
bomination in the fight of God, and that magistrates ought 
not to interfere with religion. 

22 Moreover he taught that the clergy, who depended on 
the government for their exiftence, were enemies to Chrift 
and advocates for Ami Chrift. 

23 Now when they heard this, they were cut to the heart, 
and not having arguments fr®m the fcriptures to prove him 
in an error, they had recourfe to their ufuai weapon, the 
power of the court. 

24 And he, by the court, who were ruled by the clergy, 
was condemned to perpetual banifhment. 

25 And being baniined from a government where it was 
criminal for a man to believe and practife according to the 
laws of Chrift, he journeyed to a place which he afterwards 
called Providence. 

26 And there he fet up a free government, and on that 
account the clergy have never had it in their power to ex- 
pend the limits of Anti-Chrift's dominion in that State 

to this day. 

CHAPTER X. 

1 AND it came to pafsthat when Anti- Chrift was about 
feventeen hundred and ninety years old, his kingdom had 
extended over many parts of the world. 

2 And at that time the biftiop of Rome, and the clergy 
in Rome, France, England and America, had exceeded all 
who had gone before them in wickednefs. 

3 For in Rome the clergy had given thernfeives up to 
work all unclean nefs with greedinefs, being allowed in it by 
Anti-Chrift their mafter. 

4 And in France, they kept the people in ignorance, and 
bound heavy burdens on them, grievous to be borne, and 
would not move their finger to help them. 

5 In England the clergy were proud, worldly and finful, 
opprefling the people, and obliging the difciples to pay 
tythes to them, though they never heard them. 

6 And in America the clergy were prefumptuous, and 
not afraid to fpeak evil of dignities ; oppofing and treating 
with contempt all who would not have thefe men to rule 
over them. 

7 They even fuffered tbernfelvcs to be bought and fold 



( 3^ ) 
at the town auctions, and even towns traded with towns in 
clergymen, felling them to the higheft bidder. 

8 And it was fo that fome of the clergy went at a great 
price, reckoning them by weight, which is thought was the 
way of felling their bodies. 

9 For one clergyman was purchafed by the town of Bof- 
ton, at one thoufand pieces of filver, (now a piece of filver 
was fix (hillings) fo that though he was fold, yet he was not 
fold for naught, he was bought with corruptible things, fuch 
as filver and gold. 

!6 And allowing him to weigh two hundred pounds 
weight, which is likely, he was valued at five pieces of filver 
for each pound ; this was couriered a goodly price of him 
whom Bofton did value. 

1 1 Now there were others which were fold for five hun- 
dred pieces of filver, fo great was the depreciation of the 
clergy in the fight of the people. 

1 2 Moreover fome of them embraced the doctrine of 
devils, called Univerfalifm, and wrote their fentiments, and 
concealed them 'till after their death ; then were they pub- 
lifted by their friends. 

1 5 And it came to pafs after this time, and by reafon of 
thefe ar:d many other things, the houfe of Chrift grew ftronger 
and -ft longer, and the houfe ef Anii-Chrift grew weaker 
and weaker. 

14 And when the clergy, under Anti-Chrift, perceived 
that their craft was in danger, they faid let vis pray to our 
god (the court) that he would command that all the people 
pay toll, tribute and cuftom to us. 

15 And to bring this to pafs — the clergy of MaiTachufetts 
prayed to their god, and he commanded " that every town, 
parifh, precinct: and body politic," (hould have a clergyman 
to read to them a fmall part of one day in feven. 

16 And that every town, &c. fhould have a clergyman 
to read three months out of fix, and their god, the court, 
(now they had changed their weapon, the court, into a god} 
commanded that if any town refufed to do it, they (hould 
pay money, not exceeding fixty pieces of filver, nor lefs 
than thirty. 

1 7 Now the reafon why the. clergy did this, was becaufe 
the people would not employ them to read, becaufe they 
could read for themfelves at a much cheaper rate than they 
Could hire. 

*8 Now when this was done, and *he orders came to tfag 



( 33 ) 
towns, many of them faid it was the voice o£ a god, bt? 
fome doubted. 

ig And this caufed great joy among the clergy, and they 
faid one to another we mall now obtain an honorable living 
by faying over four prayers and reading fifty or fixty min- 
utes in each week. 

zo Yet notwithftaridrng this, the people were not fatisfied 
with them, and many faid we will not have thefe clergy- 
men to reign over us, for thsy defpife the governments, 
and complain of good men. 

2 1 And though the clergymen ordered the Sheriffs to 
take their property, yet they would not hear them, but left 
their u feats and nails'' in what the ckrgy called the " heufe 
of God." 

22 And when the clergy faw that the people left them 
they complained that they were obliged to read to the walls, 
while (faid they) every enthutiaft who comes along has a 
croud of people after him. 

23 (Now thofe whom they called enthufiafts and wolves, 
were fuch as preached Chrift and him crucified, and who 
were not of the world, and therefore thefe worldly clergy 
hated them.) 

24 Now when thefe things were done, the clergy were 
much caft down in their own eyes, for they found that they 
prevailed nothing, and that their ftrength was to fet ft ill. 

25 And the trouble of the clergy under Ami Chrift was 
very great in America, England, France and Rome, which 
was the feat of the clerical bead. 

28 Thefe things being mentioned may fuffice, hereafter 
we (hall talk of Anti-Chrift and the clergy in France, after 
their king was beheaded, and the kingdom overthrow, 

CHAPTER XI. 

x AND it came to pafs in thofe days that there arofe a 
grat cli ft urban ce in France, by reafon of Anti-Chrift and the 
clergy, who were " numerous," and firm fupporters of a go- 
vernment oppreffive to the people. 

2 And by reafon of this, " one hundred and thirty-eight 
Bifhops and Arch Bifhops, and fixty-four thoufand Curates, 
were driven from their fees and their parifbes for refuting 
to take an oath by which they muft have incurred the guilt 
of perjury and apoftacy from Ami Chrift. " 

3 Now when this was done, all the clergy and thofe who 



( 34 > 
were deceived by them, were at once deprived of the patri- 
mony of the church of Anti-Chrift, and forced from their 

retreats. 

4 Moreover the temples of Anti-Chrift where the clergy 
had imprifoned the fouls of men, were converted into prifons 
for the reception of the bodies of the clergy ; (now this was 
done that this faying might be fulfilled, " happy flbali he be 
that rewardeth thee as thou haft ferved us.") 

5 There were others alfo who were put to death for their 
wickednefs, for three hundred of the clergy in one city were 
put to death in one day ; (now the clergy were as numerous 
in France, as the priefts of Baal were in the days of Jezebel* 
who maintained four hundred and fifty of them at her own. 
table } 

6 And thofe who were not imprifoned nor flain, but re- 
mained faithful to Anti-Chrift, were banifhed from their 
country, feeking refuge among thofe who were the greatest 
friends to Anti-Chrift their matter. 

7 Now when thefe things were done, there was a great 
monarchical and hierarchial Earthquake, which almoft all 
nations of the earth felt. 

8 Then began to be fulfilled that which is written in the 
book of Revelation, given to John on the ifle of Patmos. 

9 •" And the fame hour was there a great Earthquake? 
and the tenth part of the city fell ; and in the Earthquake 
were flain of men feven thoufand, and the remnant were af- 
frighted and gave glory to the God of Heaven." 

io Now by the earthquake was meant the overthrow of the 
kingdom of France, and the breaking that part of the king- 
dom of Anti-Chrift ; for France was confidered as the tenth- 
part of the city of Rome> that great city which ruled over 
the kings of the earth. 

1 1 And by feven thoufand men (not women or children} 
being flain, is meant the great number of Anti-Chrift's 
clergy which were put to death in thispolitical Earthquake. 

1 2 Now the number of the clergy who were flain and 
banifhed was about eighty thoufand, which is about elevea 
times feven thoufand ; twenty-four thoufand being flain, 
and the reft baniihed as enemies to the country where they 
dwelt. 

1 3 This was a day of darknefs and trouble to the clergy 
in France and in all other parts of the earth, for the Earth- 
quake was fo great that it Shook the Bifhop of Rome out 
of his great cteU* 



{ 35 ) 

^4 Moreover this Earthquake (jKJblc^feis money out of Ws 
coffers into the hands ©f the French General ; and it even 
fhook the Pope out of his dominion, and caufed htm to 
tremble away to Malta. * 

15 This gr.eat Earthquake alfo fhook off the head of the 
King and Queen \ it alfo fhook many of the Bifliop's heads 
off, and others it fhook out of the government. 

16 Moreover it Qiook down the Baftile, the Nunneries, 
the Altars, the Images, the wax Candles, the Court of In- 
quifition, and even Purgatory itfelf felt this terrible fliock of 
the Earthquake 1 1 - 

17 And though B.orae and France felt the mod of this 
great Earthquake, yet ali the countries where kings and 
clergymen reigned, were fhocked at the fame time. 

18 For even in America, the clergy were fo fhaken that 
they began to fay, alas! that great city by which we were 
made rich ; feme of them faid, if the government fails us we 
fliuil all be deprived of a living. 

£9 And it came to pafs after thofe things, that the clergy 
in America under Anti-Ghrift, endeavoured to make the 
.people believe. that the Chriitian Religion was in danger of 
being banifhed from the earth. 

20 And that if Thomas was chofen chief Magi ft rate, it 
would not be long before the Sabbath would be forgotten, 
and the minifters of Chrift beheaded. 

2 1 And many who were ignorant of the religion of 
Chrift, believed their fayings for many years. 

22 But the difciples of Chrift believed them not, but told 
the people that thefe clergymen were not Chrift's minifters^ 
but Ami-Chrift's, and that Chrift had declared that the 
gates of hell fnould Bfct prevail againft his church. 

23 They likewife told them that the government was o* 
ChriiVs ihoulder, and that Ghrift's kingdom was to increafe 
continually, and that the religon which cauld CGmc to noth- 
ing, could not be the religion of Chrift. 

24 Now when the people heard this, they were. convinced 
that thofe who were afraid that religion wauld. come to 
nothing, were men who knew that if the truth was proved 
about them, it would be proved that their religion confid- 
ed in an imported form of godlinefs, without tfee power 
thereof Ejnd of Lb t Second B^k* 



( 36 ) 

The Third Book of Anti-Chrift. 
CHAPTER I. 

it AND it fnall come to pafs in the latter part of the life 
of Anti-Chiift, that lofs of children and friends {hall come 
on him in one day.* 

%l And it fhall come to pafs that many of his friends fhaH 
be greatly enraged again ft the fervants of Chrift, and par- 
ticularly thofe who are labourers in preaching and writing 
again ft Anti-Chrift, and his fervants, the clergy. 

3 Moreover one of Anti-Chrift's fervants fhall endeavor 
to make the people believe that Jefus Chrift is his mailer, 
and that he requires parents to fprinkle their children, and 
at the fame time he {hall own that Chrift has not exprefsly 
commanded it. 

4 (And for fear that he fhall be confidered Anti-ChrirVs 
servant, he will leave out the titles Anti-Chrift gave him ; 
■which -is Rev. and A. M. this he will do to conceal himfelf, 
that he may ferve Anti-Chrift in difguife.) 

5 And many fhall follow his pernicious ways, by reafon 
?of whom the way of truth fhall be evil fpoken of, and through 
feigned words fhall he make merchandize of them. 

6 He fhall alfo endeavor "to pervert the right way of 
the Lord," and by " fpeaking lies in hypocrify," he Hull 

^try to turn many away " from the faith" of Chrift, 

7 Now the way in which he will endeavor to build up 
the caufe of Anti-Chrift, will be to appear religious, and at 
the fame time encourage people who are not " born again/' 
to become members of the church of Anti-Chrift. 

8 He (hall alfo publifh his " abominations," which fhall 
be received by the ignorant as truth, barely becaufe he fays 
fo, without any other proof. 

9 Now thefe are fome of the arguments which this fer- 
vant of Anti-Chrift fhall ufe to keep the people in ignorance, 
and to prevent their reading and believing the " doctrine 
of Chrift ;" 



i 



*I am aware that feme will fay, you pretend to he a prophet ; 
I do not : but I believe the prophecies, and they declare that every 
thing contrary to Chrift Jb all be deftroyed ; the thmgs mentioned 
here are contrary to Chriffs kingdom, and will certainly be def- 
troyed by the breath of his mouth, and the brighinefs of his ag* 
fearing. 



ff 



( 37 ) 

xo He will endeavor to make the people believe that the 
-work of Chrift's fpirit is enthujtajm, and that Chrift often 
snakes ufe of wicked men to deliver others from fin, while 
they are themfelves the fervants of fin. 

ii Moreover he will make mention of counterfeit convtr- 
/tons* " ftoney ground hearers," of " whirlwinds," " earth- 
quakes," and many; fuch like things as thefe fhall he do. 

12 He will endeavor alfo to make the people believe that 
fome of the difciples of Chrift are champions of "reviling, 
railing and flander ;" and at the fame time he will tell 
them, that if they attack him, he will own himfelf overcome, 
and that they -ihgll be mafters of the field. 

13 And after he has acknowledged that there is no men- 
tion of infant baptifm, (that main pillar of Anti-Chrift's 
kingdom) in the fcriptures, he will undertake to prove it 
by " prefumption." 

14 Moreover he will endeavor to prove it jfrom coven- 
ants, traditions, vt/ivnary writer;, men of erroneous Senti- 
ments, and from writers who have not mentioned it in 
their bocks. 

15 He will alfo endeavor to prove that believers, with all 
vtheir hearts, are not the only fubjecls of baptifm ; this he 
will do from the conduct of two liars by the name of Anna* 

nlas and Saphira, and from one wizard by the name ^ Simon 
the forcerer. 

1 6 And befides all this, he will fay that baptifm Is the 
door into the church — and afterwards he will fay that it 

.belongs to thofe who are already in the church. 

17 He will alfo declare that John's baptifm is the "con- 
necting link" between the law and the gofpel ; after this he 

-will fay it is the "clofing of the law and the prophets." 

18 And after this, he will fay it is the " beginning of the 
gofpel of Chrift ;" and thus he will not only contradict the 

icriptures, but he will alfo contradict himfelf. 

19 And after he has faid all this, he will acknowledge 
there a»*e three objections againft Anti-Chrift's baptifm— 
which are thefe 1 

20 Firft, there is no fcripture for it ; fecendly, that they 
are not capable of believing ; and thirdly, that it can do 
them no good ; and after all this, he will be prefumptuous 
to that degree, that he will declare it to be according to 
the mind of thrift 

D 



( 3S ) 

2 1 He will alfo declare that Chrift has exprciTed his mind 
in fuch an indefinite manner, that we cannot determine what 
he meant we fhould do, or how we fhould keep his com- 
mands. 

22 Now to prove that he is Anti-ChrirVs fervant, he will 
declare that religion has a " fickly and confumptive appear- 
ance," having its body wounded by its friends. 

23 And this will prove to the friends of Chrift, that 
Anti-Chrift and his religion is like to come to nothing, be- 
caufe u a confumption is determined by the Lord of Hods." 

24 And it fhall come to pafs about this time, that fome 
of the difciples .of Chrift fhall boldly oppofe the corrupt 
doctrines of Anti-Chrift and his clergy. 

25 And many of the clergy fhall be greatly enraged a- 
gainft them, and particularly the -one who fhall write, fo 
that what he writes fhall look right at them. 

26 And notwithstanding all this, and though fome of 
ChriiVs friends fhall fay " the truth muft not be fpoken at 
all times ;" 

27 Yet the houfe of Chrift fiiall a grow ftronger and 
ftronger," and the houfe of Anti-Chrift "weaker and weak- 
er," till he fhall fall like Saul, upon his own fword, and die. 

CHAPTER II. 

i AND it fhall come to pafs after thefe things, that by 
reafon of the writings of two of the fervants of Chrift, the 
fervants of Anti-Chrift, in one of the New-England States, 
fhall unite in folemn pi aver to their god the court. 

2 Now this will be the petition that they will make — 
that no man fhall fell any immoral pamphlets, and that no 
man fhall fell any kind excepting bookfellers. 

3 And this they will do to prevent the increafe of ufeful 
knowledge among the people, w 7 ho are " checked" by the 
clerical nobility of that ftate. 

4 And it fhall come to pafs that Chrift will abundantly 
pour out his fpirit, which fhall increafe his own kingdom, 
and dirriinifh the kingdom of Anti-Chrift ; 

5 And he fhall ftir up his minifters, and raife up many 
more to run to and fro, that the knowledge of his glory 
may be increafed. 

6 Then fhall Anti-Chrift alfo ftir up his clergy to oppofe 
him and his minifters ; yet the more he endeavours to 






( 59 } 

ftrengthen fcis kingdom, the more Chrift will weaken him 
and his fubjecls. 

7 And it fliall come to pafs that after many years, Anti- 
Chrift Avail He forfaken by Kings, Prefidents, Governors, 
and all that are m authority ; and there (hall be no law to 
protect him. 

8 And it fliall come to pafs that when he fs thus forfaken* 
he (hall make a great lamentation, crying, alas ! alas ! md 
all his friends (hall mourn and be in bitternefi, fetting filent 
like Job's friends, becaufe of his great trouble. 

9 And the clerical merchants who have traded in his 
wares, "fliall lament, faying, alas f the great Anti-Chrifi) by 
* whom we were made rich/ and honorable. 

io For now he is forfaken by the governments, * no man 
buyeth our wares or merchandize any more/ 

1 1 * The merchandize* of indulgences, of pardons, of old 
relicks, of the crofs i * the merchandize' of creeds, old coven** 
ants, and platforms, are no more. 

1 2 * The merchandize 5 sprayer hooks ; *the merchandize 5 
of old fermons ; i the merchandize' of parifhes, and the peo- 
ple, are at an end forever. 

13 'The merchandize' of dedications 5 ' the merchan- 
dize' of ordinations, of funerals, and marriages, with 'the 
merchandize' of obligations againft parifhes for life, are 
at an end. 

14 ' The merchandize' of titles given by our mafter An- 
tr-Chrid, have ceafed ; fuch as Lord Archbiinops, Arch- 
bifhops, Doctors of Divinity, Reverend Parfon, with all our 
eafe, pleafure and profit, are over forever. 

15 And it fliall come to pafs before the death of Anii- 
Chriil, that the authority of the Pope ftiall be wholly des- 
troyed, with ail the power of the Cardinals and Jefuits. 

1 6 Moreover, the power of the king of England, as head 
of the church, with the power of the biihop who crowns 
him, fhall be no more ; the collecting of tithes for the Rec- 
tors and Curates, fhall be at an end firever. 

17 And befides all thefe, the faihion of making mirirfters 
out of ' college materials,' fliall be v. holly laid afide ; and 
parifh lines with ' parifh priefts,' fhall be no more. 

18 And thofe men who now ftand to oppofe the minif- 
ters of Chrift, fhall be taken away ; for ibme of them fliall 
die in an a\vful manner. 



( 40 ) 

19 Others will leave their kingdoms, to pradtife law — ► 
fame will become fchoolmafters — fome merchants — others, 
like their elder brother, Cain, will * till the ground.' 

20 And at that time there will be a great lamentation; 
among many people ; for when the government fhall ceafe 
to make laws to fupport Anti-Chrift's minifters, the greatest 
part of them will leave their fubjects 'for want of fupport/ 

21 For even now the greateft part of them would be de- 
ferted, were it not that the law binds the people to them 
for life. 

22 Now when thefe things are accornpliflied, we (hall not 
hear of minifters fueing towns for their falaries, neither will 
tke courts be troubled with the clamour of clergymen, a- 
bout parfonage lands, to fee who fnall have it. 

23 Now all thefe things will be the beginnings of forrov? 
*' to Anti-Chrift, and all his friends, for he fhall look back 
to thefe days when his kingdom profpered, and his child- 
ren were about him :" 

24 And at the thought of this, and his prefent adverflty, 
being now an old " man of fin," he fhall be ready to fink 
under his trouble, and many of his friends and others will 
think he will die with old age ; 

25 Eut in the midft of all this affliction he fhall die as 
Aehan did, being burnt with his family, houfehold fturT, 
cattle and all that he hath, and his name fhall be forgotten 
forever. 

CHAPTER III. 

1 NOW the death of Anti-Chnil fhall be after this man. 
ner ; after he has lived to fee his kingdom deiiroyed, kls 
children killed and " his works burnt up," Chrift fhall burn 
him alive, after he has " hewed him with his fword" as 
Samuel ".hewed A gag." 

2 And the fire fhall " confume" him after he- has been 
tormented " with the fword that fhall proceed out of ChrifVs 
mouth," and he fnali know what the difciples of Gfeffthave 
endured, when they received this kind of death from him 
and his fer rants. 

5 And it fhall come to pafs that his dying groans ffiall 
caufe great mourning through ^ earth and bell, while the 
angels of Heaven, with all the faints in Heaven and in earth 
fhall rejoice with great joy. 

4 Then fhall be fulfilled that which is written in " the 



( 4i ) 
revelation of Chrift," given to his fervant John, on the 
ifle of Patmos. 

5 " Rejoice over her thou heavens and ye fioly apoftles 
and prophets, for God hath avenged you on her." 

6 And it fhsll come to pafs that after his death "he fliall 
be buried with the burial of an Afs, drawn and caft out of 
the city," and no one fliall fay * ah my brother" or " ah my 
father." 

7 And an angel fliall fpeak at his grave, declaring that 
this dead " man of fin" "fhall not rife again. 

8 And after this " he fhall take up a great ftone like a 
millftone, and fhall caft it into the fea, faying thus " is Anti- 
Chrift thrown down and fhall be found no more forever." 

9 Now this fhall be accomplifhed not far from the year of 
the reign of Chrift two thoufand and thirty-feven, which will 
be about two hundred and thirty-four years from this 
prefent time. 

io (Now the reafon given for Anti-Chrift's death being 
at that time is this ; Anti-Chrifl afcended his throne at 
Rome, about the year of Chrift feven hundred and feventy 
feven, 

1 1 And his reign is to " continue forty and two months" 
or " twelve hundred and fixty days," (each day for a year ; ) 
and this time will not be accomplifhed 'till the year two 
thoufand and thirty-feven, (or two hundred and thirty-four* 
years from now. ) 

12 But though the death of Anti-Chrift is fo far off, yet 
his power will be fo gone for many years, that the faints 
will not have much to fear from him, or his fervants the 
wicked clergy. 

13 Yet he will ftir up the clergy+and they will endeavour 
to hurt the caufe of Chrift by lying, and " by flattery," 
" and they will try to make craft to profper" when they find 
that they cannot profper " by force of arms." 

14 And they will endeavor to prevail againft Chrift Y 
minifters as Sanbaiet and Toliah did againft Nehemiah* by 
faying " we will build with you, for we feek your God." 

1 % They will alfo endeavour to draw away the minifters 
of Chrift, as thofe men did Nehemiah, by inviting them into 
the villages " in the pkins of Ono." 

16 And fome of them will aclthe part of Jo ah, who took 
Abncr by the beard and laid " art thou in health my bro« 

D z 



( 4* ) 
r her ?*? and while they are kiQIng them they will [lab them, 
and leave them to wallow in their own blood. 

17 (Now the way to guard againft fuch, will be always 
to keep the beard fhort, and to fee whether there " is a lie is 
their right hand" or not.) 

18 And it fhall come to pafs after thofe things are ac- 
complished, Anti-Chrift being dead and his kingdom wholly 
deftroyed, that " war ihall ceafe to the ends of the earth,'' 
and man fhall no longer confider man his foe. 

19 Then " the fwords fhall be beat into plough (hares, 
and fpears into pruning-hooks ; nation (hall not lift up 
fwprd againft nation, nor kingdom againft kingdom ; nei- 
ther (hall they learn war any more." 

20 Then fhall the name of Chrilt be fung through the 
earth, and " all nations fhall call him bleffed." 

2 1 Then fhall J 4 the Jew the Greek, the Barbarian, the 
Sythian, the bond and free," all unite to crown him " Lord 
of all," then (hall there be "one Lord and his name one." 

22 And "from the utt'ermoft parts of the earth fhall 
there be heard fongs even glory to the righteous," for " the 
people fhall be all righteous," and " the meek fhall inherit 
the earth." 

23 And then fhall u the myftery of God be fmifhed" 
when " the kingdoms of this world fhall become the king- 
dom of our Lord and his Chrift ; and he fhall reign for 
ever and ever." 

-25 " Bleffed be the Lord God, the God- of Ifrael, who 
only doeth wondrous things ; and bleffed be his glorious 
name forever ; and let the whole earth be filled with his 
GLORY,— AMEN and AMEN. 



A SPEECH to be delivered at the grave ^Anti- 
Chrift, by one of the fervants ^Christ — * 

" HERE lies Anti-Chrift, who under the name 

and habit of religion, under the countenance and cloathing 
of a fheep, became the mod favage and rampant plunderer 
and wafter of human fociety. Who made fearful inroads 
on all civil commerce, and left civil and religious liberty ex- 
piring. A warrior well furnifhed with all arts politic aad 
polite, vvith the knotty embarraffments of criticifm, the ham- 
pering chains and iubtilitics of logic, and the javelins of 



( 43 ) 

tongue and pen, with the roaring ordinance of councils and 
cannons, and all the artillery of the fchool and gown. Fury, 
hatred and mifchief, love of this world, pride and difdain, 
with perjuries, falfhood, pious frauds and raging party zeal, 
were his neceffary and conftant attendants. High, encomi- 
ums and endlefs applaufe of guides infallible, and faith im- 
plicit, of hereditary and divine right, of unlimited power 
and paffive obedience to tyrant priefts and tikgU with the 
immortal praife and merit of ftupid ignorance and blind 
fuhmilFion, were heralds to prepare his way. Trifles and 
tricks, and folemn fooleries, legends and filly tales, old al- 
manacks, and mouldy mufty relicks, fweepings of ancient 
tombs, vows, pilgrimages, charms and confecrations, rites, 
obfolete and novel ceremonies both decent and indecent, 
monkifh vows, and fuperftitious aufterities, with words of 
facerdotal absolution, and facerdotal vengeance, fquibs, 
crackers, ex-communications, curfes, roaring bulls, and vain 
thunders, mixed up with prieftly choler, bitter and black, 
were his delicious food"— all thefe are to lye witk him for- 
ever. WEE? NOT AT HIS GRAVE. 






FUNERAL SONG, to be fung after the Speech, hy Jfa 
followers of the Lams. 

I. 
" HERE lies (and may it here forever lie) / 
The carcafe of dead piety ; 
Shadow of grace, fubftantial fin, 
Religion's mafk and gaudy drefs, 
The form and foe of holinefs, 
The image and the plague of zeal divine. 
His dwelling was the church ; in double fliape, 
Half was a murdering wolf, and half a mimic ape. 
II. 
A monfter horrid to the light, 
Hedious deform'd and void of light ; 
'Twas born at Rome, 'twas nurs'd at home, 
In the dark cloifters of the Vatican ; 
His lungs infpir'd with heaving lies, 
His bulk well fattened to prodigious fize, 
.With- gun-powder and blood of man* 



( 44 ) 
III. 
Ancient inhabitant of Spain, 

And long in France a welcome gueft \ 
Over the continent and main, 
Over the old world and the new, 
Mankind and money to purfue, 
On dragon's wings the harper flew, 
And gave its feet no reft. 
IV. 
All languages this fury fpake, 
And did of either fex partake, 
Flaming enlight'ner of the mind, 
And headlong leader of the blind, 
Oft has he drag'd the doubtful tongue to fpeak, 
While the pain'd confcience left the tiuth behind. 
By gibbits iword and fire, 
He made whole tribes of men expire ; 
And to the ikies their. groaning ghofts he hurl'd, 
A fwift converter of the world. 
Dextrous in all the arts of blood ; 
Skill'd to contrive or counterfeit 
Myfterious mifchief, plots of ftate, 
Thofe murd'rous engines to deftroy the gooi. 
V. 

A purple prelate, chofen to prefide 
Over the whole ignation drove 
And all the clergy tribe befide, 

All but the happy few who mix'd their zeal with lore. 
In every different fed 'twas known, 
He made the caffbek and the convl his own, 
Nowftalk'd in formal cloak, now flutter'd in zgonxn. 
VI. 

At what dark hour foever 
The curft divan at Rome were met, 
Catholic faith to propagate, 
This monfter filPd the chair. 
The conclave drefs'd in bonnets red, 
With three crown'd tyrant, at their head> 
Made him their privy counfellor, 
The inquifttion court (a bloody crew, 
Artful to fet the folemn trap 
That lets no heretic efcape,) 
Owns him her prefident and founder too* 



( % ) 

VII. 
0ft as thechuich in eaft or weftern lands 
Rifing againft herfelf in aims, 
In her own blood imbrew'd her hands j- 
This chief led on th* unnatural war, 
Or did the bloody Standard bear, 
Or found the fierce alarms ; 
Victorious ftill, (and what can more be faid 
Of all the living warriors, or the heroes dead ?)■ 
VII. 
Shout at the grave O traveller ; 
Triumphant joys that reach the ikies 
Are here the jufteft obfequies > 
Shout thrice ; then flee afar 

Thefe poisonous ftreams and {tenches of the fepulchfe £ 
Go, turn thy face to Heaven, and pray, 
That fuch an hateful rnonlter never may 
Obtain a Refurreclion-Day. 



/ here add a few remarks on Dr. Morse's defenption of the clergy 
in Connc&icut ; which may anfwer as a frame te this Locking Glsfs, 
made of clerical wood, (ft 1 Cor. 3* 12 J which I pur chafed feeond 
hind from Dr. Morfe, that the public may fee that he has the fame 
opinion of the clergy which I have ;— ■>• Even as one cf their own 
Poets have faid." See Mode's Geography, vol. i, p. 433. 

"THE clergy, who are numerous, and, as a body* very 
refpectable, have hitherto preferved a kind of ariftccratical 
balance in the very democratical government of the States 
which has happily operated as a check upon the overbearing 
fpirit of re^ubllcanifrn. It has been lamented that unhappy 
religions difputes, which have too much prevailed among- 
forn$ of th4 clergy ; and an inattention to the qualifications 
of thofe who have been admitted into the facred-ofBce, have 
heretofore confiderably dim-in ifhed their influence. It is a 
pleafing circumftance that the rage for theological difputa- 
tion is abating, and greater flriclnefs is obfer-ved in the ad- 
miilion of candidates to the miniilry. Their influence is oa 
the inereafe ; and it is no doubt to be attributed in part to 
their increasing influence, that an evident reformation in 
the manners of the people in this State, has taken place 
Since the peace."" 

At fuch a time as this, when there is fo much faid con- 
cerning the clergy, it cannot be amifs to explain this de£ 
eriptioa of them, given by one of that order. 



( 4^ ) 
When the word clergy is ufed, It is natural to inquire 
who are meant ; is the word found in the fcriptures I ; 
there is mention made of Minillers of Chrifi, WGnillers 

Reconciliation, Elders, Bifhnps, Pallors, Teachers, &c. — 
they cannot be preachers of the goi?d. In books concern- 
ing law, we may had a clafs of men called t What 
are they ? They are properly fpuitual rulers \ or, according 
to the Englifli term. Lords Spiritual, or lords over men's 
fouls. What qualifies a perfon to be a clergyman ? 

Firfl — A college education, (not regeneration) according 
to the clerical taws, ho man can be qualified for this impor- 
tant title without a liberal e 'ucation ; a man might be a 
preacher of I el, without it. Second— He muft be 

fprinkled mth water by a clergyman ; (a man cannot be a 
preacher of the gofpel, without the fpr inkling of the bl 
of Jefus Chrift.) Third — He muft become a member of a 
federal church, as they begin to call themfelves, and partake 
of what they call the facrament. Fourth — He muft ftudy ( 
human divinity, enough to learn feveral prayers by rote. 
Fifth — He muft be licenfed to fay over his prayers, and to 
read piety and morality to the people. It is not eflen 
that he be a converted man. 

This being a general defer ipticn of the ck us now 

attend to a particular defcripticn of them, given by Dr. Mode. 

Firft, They are numerous : Why ? Eecaufe there is no 
way that a young gentleman can be in 

jl::k Co cafy as to be a clergyman — a (hit of black, a few 
fomething of a (hare c-f hypocrify ; and he can have 
a paribnage houfe and land, twenty cords of wood per 
year, feveral hundred dollars to begin with, feveral hundred 
more to continue with, an obligation for life, by which he 
is fare it the town is tick :: him, that he fhall have feveral 
hundred more to leave off with. No wonder they are nu- 
merous — who would not be a clergyman ! ! 

Second, Th-y are, as a hk t This is what ail 

natural men are fond ci } even f ren. All natural 

men fpeak well of theja, as they did of the feMe Prophets 
re them. They ai e not l ; ke Ghrtft's r: hated by 

the world ; no, the world love their own ; they are io 
happy as to gc clear oi that permeation which the 



luiter . 

Third, They have preferved an ' wet 

demoi Conneclkut >'■; By this aii 1 batance is 

meant, that the clergy of that State are an higher c 



( 47 ) 
than the reft of the people ; they aie the nobility, who only 
hare a right (in their opinion) to rule the people. The 
people hold to a democratical government, where the fov- 
ereign power is in them ; it would be general, were it not 
for the clerical nobility, who deprive them of their rights. 
The power of this nobility preferves the balance, fo that 
the people cannot do as they would, if they were not ruled 
by the clergy. 

Fourth, This balance has happily operated as a check upon the 
everbearing fpirit of 'republican fm : According to this declara- 
tion, the clergy of Connecticut are happy only as they can 
check the fpirit of republicanifm. There is but one fpirit 
whjeh the clergy are more eppofed to than the fpirit of re- 
publicanifm, and that is the fpirit cf the gofpel. If the Dr. 
ipeaks the truth, the clergy, as a body, are oppofed to % 
republican government ; which is, in its nature, fo over- 
bearing as to crufh the clerical nobility. Should the power 
oi checking be taken cut of the hands of the clergy, they 
mud be overcome, and be reduced to the mortifying fitua- 
tion of felloiv citizens. No wonder they lament the rapj^ 
fpread of the overbearing fpirit of republicanifm in the Uni- 
ted States ; from every appearance they will ere long be 
weighed is the republican balance, and be found wanting. 

Fifth, In this defcription of the clergy, the Dr. tells the 
world that the clergy were inattentive to the qualifications cfihzfe 
*wbo have been admitted to the j acred office ; by nxhich their influ- 
ence is confider ably diminifhed. — It appears by this, that Dr. 
Morfe is fenfible that there was not attention paid to the 
qualifications of thofe who were admitted as clergymen. 
This we acknowlege true ; any man who had a college edu- 
cation could be admitted to preach, without giving an evi- 
dence of any fpiritual knowledge whatever. This may be 
onereafonwhy clerical influence fails ; but there is another 
greater reafon, as faft as Republican principles increafe, fo 
fail clerical influence diminifhes ; and though it may be 
thought that clerical influence is gaining in Connecticut, yet 
it is certain that it is decrcafmg there and every where elfe, 
to that degree, that many young fellows who meant to take 
up with their father's trade, are almoft difcouraged, and think 
of fome other plan for a livelihood. This deicription of the 
clergy, given by this geographical Doctor, was calculated for 
the meridia* of Connecticut j but: it will ferve for MaiTachu- 



( 48 ) 

fetts, New.Hampflilre and Vermont, without any materia! 
alteration. 

Thisdefcription of the clergy, given by one of that order 
fhews, that they are a dangerous fet of men, becaufe they 
are oppofed to die Republican Government of our Country. 
Whoever reads their Faft and Thankfgiving Sermons, mull 
be convinced of this. Let us Fellow-Citizens, remember 
that thofe gentlemen who come from the college, enter into 
the clerical miniftry (generally) upon the fame principle that 
they enter upon Law, Phyfic, Merchandize, &c. which is 
niches, honor andpleafure. Confequently they need watch- 
ing as well as other men — Remember that Dr. Morfe fays 
*he clergy and the people, are inattentive concerning the 
^qualifications of thofe who are admitted to what they call the 
facred order. This is one reafon why the clergy in general 
are fuch an ungodly fet' of men, being prefump/uous, and not 
afraid to fpeak evil of dignities. C. 

Cj* / expecl, nvithin a fintt months, to publijb No. III., 
for the benefit of the public. 



# 






(No. III.) 
TH E CLERGYMAN'S 

LOOKING-GLASS, 

THX CHAMPION OF RE V I LI N G, R AI L I N G 3 

AND 

SLANDER, LEFT UNDISPUTED 

MASTER Or THE FIELD; 
OR 

Mr. JOSEPH BUCKMINISTER's 

UNSCRIPTURAL ASSERTIONS^ 
AND 

CONTRADICTIONS, MADE KNOWN 

TO THE WORiD | 
BEING 

A REPLY TO HIS SERMON 

ON ONE BAPTISM* 



-Br ELIASSMITH, 
Servant of Jesus Christ. 



flis watcnraen are blind ; they are all ignorant, they ste all dnmb 
dogs, they cannot bark; Sleeping, lying Jdcwn, loving to fiumbetv— 
Yea they are greedy dogs which can never hafre enough, aoiJ they are 
Shepherds that cannot underiland: they all look to uieir own way, 
every one for his gain from his q larter. If licit. 

The prophet that teacheth lies he is the tail for the leader of tbii 
people caufe them to err. 

Ever learning and never able to come to the knowledge of the truth. 

Wilt thou not ceafe toprevert the right way of the Lord. 

ApoflU Paul. 



PF.INTF.D FOR JOHN S. PALMER, SOLD AT PORTSMOUTH — AND 3V 

MANNING and LQRINGj ho, * 9 corneill, boston.— 1804. 



TO THE READER. 

IN this number I have endeavored to Jet Mr. JBuck- 
minjier's offer sions in a ju/i light, as jar as was in my 
power : if in any thing I have reprefented his Jentiments 
different from what they are, it zuat undefigned. I 
have endeavoured to give a fcriptural account of thcfe 
things zvhich he has endeavoured to explain away. I 
hope every per/on who reads this, will fearch the 
Jcripiures, and believe and p raElice accordingly. — 
It was a fenfe cf duty which led me to write and publijh 
this number. May the Lord make it a means of opening 
the eyes of the Clergy and all others, that they may dejlin- 
guifh between things proved true from the jcripiures, 

and thoft which are proved from traditions, viiionary 

writers and prefuroptions. 

I have about nine numbers more of the Clergyman's Look- 

ing~Glajs, which I expeU to publifli as /con as I have 
; to prepare them for the pre fs. 



4- 4.44.4444-44-44-4 4-4i-44-4 4-44-4 4-4f4 4-44-44-44-44-44-44-4 -4- 
tttttttttttttttttttttttttttttttttfttttttttttt 

ttt f tt 

ft -ft 

f T-H-E t 

CLERGYMAN'S LOOKING-GLASS, ~&c. 
No, III. 



WHAT I dcfig-n in this number of the Clerz 
maris Looking -G I of s is, .to fliew to the clergy, 
and all who look into this glafs, the abominations 
highly efteemed among men, which Mr. Buckfi 
hzs puhlifhed for truth in his ferrnon on cue bcpiifm, ; 
believing it my duty as a fervant of fefas Ghrift^ 
vindicate the truth of his word and to (land aga 1 
thofe, who pervert the right zvays of the Lord. In do- 
ing this I fhail, 

I. Make fome remarks on what Mr, 3. has faid con- 
cerning the " Champion of reviling:? railing, and flan- 
dcrr 

I I. IJJiall notice the falfe, or unfcripiural affcrfons, 
and contradictions, he has puhlifhed to the world for truth. 

I. I am to make fome remarks on what Mr. B. has 
faid concerning the Champion of ' reviling, railing, and 
fander. 

This refers to what he has written in page 6 of his in- 
tv oduftion, hi§ words are thefe, "Should the following 
pages meet the treatment that Teems to be the order of 
the day, with refpeft to any publications upon the fub- 
je& • the Champion of reviling, railing, and [lander 
will be left- undifputed matter of the field; the writer? 
has neither time* talents, nor a difpofuion for a sonteft 



t 4 J 

with fuch weapons." This quotation proves Mr. B, 
not a man of coitrage ; for he is determined to loofe 
the field rather than contend for it. Were one com- 
mander to fay to another, " I am coming againft you 
and if you treat me as you have the others, whom you 
have driven from the field, I will not be driven off by 
you as he was, for if you oppofe me I will leave you 
undifputed mafter of the field," could he pleafe hi* 
sdverfary fo well any other way ? I think not, this 
would encourage his adverfary to attack him. This is 
the way Mr. B. has done, his words Teem to amount to 
this, " if you attack me I will give vtp, the field, with- 
out difputing your right to it." It is evident from this 
that Mr. B. has faid all he can upon the fubje£t; he 
has likewife bound himfelf to hold his tongue for the 
want of time) talents, and a difpofition to oppofe a mart 
who believes the fcriptures. 

That he confiders the caufe he will not come for- 
ward to contend for, a declining one, is plain, front 
what he has written in page i, of his introdu6\ion. Kg 
fays, " This only we have to regret, that the different 
denominations of chriftians, fhould fo often raile cir- 
cumftamials into efifentials, and make them infurmount- 
able -obftacles to chriftian fellowihip ; and while con- 
tending about the drefs and attire of religion that (hey 
ihou!d wound its body, and mutually contribute to its 
fickly and confumptive appearance." 

Whoever reads this 3 need not wonder that Mr. B. 
has given up the field. He owns that the religion he is 
acquainted. with has a Jickly and confumptive appearance. 
What religion is this which appears fickly and confump- 
tive ? Surely this cannot be the religion of Chrift, or 
his kingdom. Can any thing be in a cenfumptien while 
it is increafing ? Surely no. Chrift's kingdom is grow- 
ing or increafing yet ; if Ifaiah has fpoketx the truth; 



r 5 J 

he fays, " Of the increafe of his government, and 
peace, therejhallbeno end" See chap. 7. This re- 
ligion in a confumption, is the one that Chrilt will wholly 
eonfume, becaufe it is the religion of Anti-Chrifl. It 
is lingular that Mr. B. fhouid fee that his religion is in 
juil fuch a fttuation, as Daniel and Paul faid it fhouid 
be. Daniel fays, chap. 2. 44. " And in the days 01 
thefe kings (hall the God of heaven fet-up a kingdom 
which fhall never be. deftroyed ; and the kingdom 
lhall not be left to other people, bat it fhall break in 
pieces and eonfume all thefe kingdoms and it fhall ftand 
forever." 2. Theffalonians 2. 3. u And then ih?li that 
wickedhc revealed, whom the Lord $\d\\ confine with 
the fbirit of his mouth, and fhall deilroy with the 
brightnefs of his coming," 

Daniel fays that all kingdoms fhall be confumed by 
Chrift-'s kingdom; how evident is itnhat Mr. B. be- 
longs to Anii-Ghrifts kingd6ir? 5 wfcich Chri'ft *s now^ 
Juming by the breath of his rnoutfc and the brightnefs 
of his appearing. This fickly religion he mentions, 
died with the consumption fevtrzl years ago in thefouth- 
ern dates, and is fo far gone with that incurable difor- 
der here, that it is not able to walk, and only rides 
upon the authority of the ft-ates, which fhew many figns- 
of uneafinefs at fupporting this confumptive load. The 
friends of it while giving it cprdials, have, according 
to Mr. B. wounded iisjickly body, fo that the death of 
it is certain,, on account of its dijeaje, and wounds.— 
This religion confifts in traditions, prefumpticns r human 
inventions, and clerical authority, held up by courts and 
conventions. I believe one prophecy of the clergy will 
prove true, that is, that religion is coming to nothing : 
for one of its friends has declared it in a confumpiion. 
Daniel and Paul who are men of truth fay the fame. — : 
There is no doubt but its Death will cali all the friend* 



[ 6 ] 

of it to irourning, faying, alas ! alas ! ? ! Of all whfr 
have wounded this religion, I think Mr. B. has given 
it the moft fatal ftroke in. his fermon on one baptifm. 

I heard a perfon fay, that when I published my firft 
number of the Clergyman's Looking-Glafs, Mr. B. 
faid, if he had wifhed me to pubiifh a book to hurt 
rnyfelf he fhould wifhed for juft fuch an one. I da 
not pretend , to fay he faid fo ; but, this I fay, if I had 
wifhed him to pubiifh a book to hurt himfelf, I could 
not have wifhed him to write any otherwife than he has. 
Who he means by the Champion I cannot tell ; I have 
heard that he faid he meant me. I fuppofe he does. 
As to reviling, my reviling, is telling the truth about 
the wicked clergy ; fo Paul was a reviler when he dared 
fay to the high Prieft, " God (hall fmite thee thou 
whited wal$.r — They frnote him and faid, reviled thou 
God's high prieft ? I expeS feme may fay to me, re- 
vilejl thou God's high prieft ? I anfwer with Paul 3 "I 
will not that he was God's high prieft." 

Whoever reads the unfcriptural affertions, and con- 
tradictions,' which Mr. B. has brought forward in his 
fermon, will fee why he fays he has neither time, talents^ 
nor a difpofiticn^for a conte/i, It appears to me that 
a man who has truth on his fide, inftead of giving up 
the field, would have faid, ? if I meet the treatment 
others do who have endeavoured to defend the caufe 
I am vindicating, I am determined not to quit the 
field, if the confequence of it is that I am hewed in as 
many pieces as Samuel hewed Agag ; But different 
caufes makes people talk diflerentiy, 

II. I am to notice the falfe, or unfcriptural things 
be has publifhed to the world fo: truth. 

ii. Thefirft thing not true is in his ofition, 

" nk-t baptifm i$r Page 8. In this -page* Mr. B. 

vsj <\Baptifm is to be confidered in a tweiold fenfe ^ 



t 7 ] 

either as external or internal, as literal and outward or 
fpiritual." This affertion depends wholly on his au- 
thority, he has not produced one paffage of fcripturc 
to prove it, becsufethere is no fach thing as internal 
baptifm mentioned in the fcriptures. The fcripttires 
mention two baptifms, one of the fpirit, the other of 
water. Thefe are both external or outward. As to 
the wafhing of regeneration being called internal bap- 
tifm, there is not one word in the bible to prove it-; 
Neither is there one place that, mentions any perfons 
being baptized with the Holy Ghoft, only fach as had 
been regenerated before. 

The difciples of Chrift were regenerated before He 
afcended to glory ; but they were not baptized with 
the Holy Ghoft till after his afcenfion. See A&s i, 
5. "For John truly baptized with water ; but ye fball be 
baptized with the Holy Ghoft not many days hence." 
This baptifm of the Holy Ghoft is defcribed in Afts 2^ 
2? 3? 4. " And fuddenly there came a found from hea- 
ven, as a rufning mighty wind, and it filled all the houfe 
where they were fitting. And there appeared unto 
them cloven tongues, like as of fire, and it fet upon 
each of them." That this was the baptifm of the ho- 
ly ghoft, is plain from what Peter faid in A&s 11, 35, 
16, ^ And as I began to fpeak the Holy Ghoft fell 
on them as on us at the beginning. Then remember- 
ed I the word of the Lord, how that he faid, John 
indeed baptized with water; but ye inall be baptized 
with the Holy Ghoft." In both thefe places, the per- 
fons baptized, were faints ; the Apoilies had followed 
Chrift in the regeneration, and Cornelius was a devout 
man. Thefe are the only accounts (I recoiled) of per- 
fons being baptized with the Holy Ghoft 5 in the New- 
teftament. In both thefe accounts, the baptifm of the 
fpini was external or outward; the apofile is particular in 



f 8 1 

faying " the Holy Ghofl fell on them as on us at the 
beginning ;" it is certainly outward, unlefs Mr. B. can 
prove that in the original, the word en, might be ren- 
dered in, as he has pretended to do with the words into 
and in, faying,it means by, through^ at, to, with. Allow- 
ing Mr. R's internal, or invifible baptifm- to be true, 
how will he render this expreffion from the original ? 
4i And there appeared unto them cloven tongues," Szc. 
How could internal baptifm make an appearance ? 
Let every candid perfon compare what Mr. B. has 
faid with theffe fcriptures, and then judge whether the 
above propofmon is true or falfe. 

2. In this page Mr. B. has afferted another thing 
which be has brought no proof for only his mighty fay 
fo, which I fuppofe he thought fufficient proof for all 
Vno believe in the infallibility of popes. He fays p. 8, 
" external, or literal, baptifm is an ordinance, facra- 
mentjOr inititution of Chrift, wherein, by wafhing the 
outward man, is fignified, or reprefented, the cleanfing 
of the foul from the pollution of fin, by the biood of 
Chrift, and the befiowing the graces of the fpirit.'" How 
is this proved ? Why Mr. B. fays fo. Had he got this 
explanation from the new teftament, it is likely he would 
have told us where it was, this he has not done. This 
explanation is not true. The new teftament meaning of 
baptifm is this, a command of Jefus Chrift, wherein a 
believer by being buried in baptifm, fhews his faith in 
Chrift's death, buriaL, andrefurreftion. His owndeath 
to fin ; and refurreftion to newnefs of life — his faith 
in the death, burial^-, and refurreftion of his own body 
at the laft day. 

This explanatioa of baptifm is eafily proved from 
the new teftament. 

Jefus Chrift commanded his apo files to be wknefies- 
of his refurrefiion through the world* whenever people 



I 4 J 

Believed them, they were baptized to fhe# they Belies 
ed in the death, burial, and refurre£Hon of Chrift. 

When Peter preached Chrift's refurre&ion, and pro- 
ved it, they afked him what they fhould do ? he told 
them to repent and be baptized; as a proof of their faith 
in a rifen faviour ; " then they that gladly received his 
word were baptized." See Acts 2. 

Baptifm not only {hews the believers faith in Chrift's 
death, burial, and refurre£hon ; bat it is to fhew his 
death to fin, and refurreclion to newnefs of life ; this 
is plain from what is laid in Rom. 6, 2, g, 4;' "How 
fhail we that are dead to fin live any longer therein ? 
know ye not that fo many of us as were baptized into 
Jefus Chrift were baptized into his death ? Therefore 
we are buried with him by baptifm into death ; thatlike 
as Chrift was raifed up from the dead by the glory of 
the father, even fo we alfo Should walk in newnefs of 
liter 

Here the . Apoftle fhews, that by baptifm the believ- 
er declares himfetf dead to fin and rilen to walk in new- 
nefs of life; 

Baptifm is alfo to {hew the believers faith in the death 
burial and refurreBion of his own body at the laft dav% 
See Col. &, 12, " Buried with him in baptifm, wherein 
alfo ye are rifen with him through the faith of the ope- 
ration of God, Avho hath raifed him from the dead," 

By this the Apoftle {hews that they believed in that 
God, who was able to operate on their bodies and raife 
them out of their graves, no perfon can with propriety 
be thus baptized, tinlefs he believes thefe things; this 
fhews why baptifm is a burial^ and not a fprinkling — ■ 
this meaning of baptifm is mentioned again in Rortia 
6> 5? 8. " For if we have been planted together in the 
Ukenefs of his deaths we fhall be alfo in the likeneft of 



his refurre&ion. Now if we be dead with Chrift, we 
believe that we fhall alfo live with him." 

Whoever reads thefe.verfes may fee that # 4.he Apof- 
tle underitood baptifm to be a command, in which the 
believer is taught to look forward to a glorious refur- 
reftion, when his body fhall be raifed out of the grave, 
of which baptifm is a iikenefs. 

3. Another thing not true is mentioned by Mr. B. p. 

10. He fays, " the baptifm of John feems to be the c 
netting link between the old& new difpenfation. gradual- 
ly preparing the way for the abohfiiing the former, and 
introducing the latter." Thatthis prcpofuion is not true 
is certain, for Mr. B. has contradicted ithimfelf, in p. 

11. He fays, I know it is faid, " the la the pro- 
phets were until John, fince that time the kingdom of 
God is preached." u And his : f may be confi- 
cered, as (riled by St. Mark, " the beginning of the 
gofpel of Jefus Chrift." In this he fays, t; thefe 
reprefentadonsareperfeftly r .; able, in coi 

John as fent to prepare the v/ay for the of ChriJ 

and his miniftry and baptiftin as clofing the law and the 
prophets, the introductory difp n to the di 

and effablilferoent of the Meifiah's kingdom." * In page 
10 Ke fays of John's baptiirn r u But it is conceiv. 
not to have been the chriftian baptifrrrthat is now eft: 
lifted in the chriftian church; or if fo considered, it 
niaft be viewed in its commencing, and very imperfect 
date." To prove that what he has (aid about John's 
baptifm being the connecting link is falfe, fee what he 
has made it to be ; 'lie fays it is the commencing or 
imperfe& ftate of Gofpel Baptifm, page 10. That.it 
feems to- be the connt'ding link between the old and 
new difpenfation, page 10. That it may be ftiled the 
beginning of the gofpel of Chrift, -page 11. and, " as 
clofing the law and the prophets the introdu&ory dif r 



L u 3 

penfation to the difplay and eftablifhing the Meffiah'* 
kingdom." Well did Paul fay of fuch men, « defiring 
to be teachers of die law, knowing not srhat they fay 
nor whereof they affirm. Mr. B. has placed John be- 
tween the law and Go/pel, and made a middle difpenfa- 
tion for him ; he was neither under law nor Gofpel ac- 
cording to feme, of Mr.B's affertions ; then he has placed 
him at the end of the law, at the beginning of die Gof- 
pel, and between them both; if all this is true, of all 
that are born of woman none ever flood where John 
did, viz. on the connecting link. 

The fa& is, John's baptifm was the beginning of the 
Gofpel of Jefus Chrift, as Mr. B. has acknowledged, and 
as Chrift has faid, " the law and the prophets were until 
John fmce that time the jkingdom of God is preached." 
I leave it with Mr. B. and alibis friends to judge 
whether the above affertion he has made is true or 
falfe. How any man of common fenfe can have the 
confidence to come forward and affert fuch glaring 
contradiaions to the world, I cannot tell, unlefs his 
confeience is Jeered as iviih a hot Iron. 
. 4- In page 1.3. is another thing afierted and which 
cannot be prove, and is not true. Mr. B. fays, " Ex- 
ternal evangelical baptifm is the door, token, or fia'n, 
of admiffion into the vifible kingdom or cburch & of 
■Chrift by wafhing the fubjea with water in the name of 
the Father Son and Holy Ghoft. Internal baptifm is 

1 fA r? 00 ° f the iuh J za into the Vifible kingdom' 
ot Chrift by the application of the blood of Chrift to it 
tor us renovation and clearing." Here Mr. B. tells 
o, Chip's vifible and inyifible kingdom; there are no 
Hich kingdoms mentioned in the fcriptures ; Chrift's 
Kingdom is invifible to all natural men, and vifible to 
FPtntual men; this is evident from what Chrift faid 
; ( to ^lcuodemus, » except a man be born ?gain he can- 



C »* 3 

not fee the kingdom of God". This diftin&ion of tr - 
vifible and invifible kingdom of Chrift, is an invention 
of the devil ta keep men in ignorance, and to get them 
into his' vifible church thinking by this, after a while to 
get into Chrifi's invifible kingdom, as the Pope and 
his clergy have ever taught the ignorant multitudes. 
Mr. B. (ays external baptifm is the door, token, or 
fign of admifiion into this vifible kingdom, he cannot 
tell whether it is the door token, or fign of admiffion* 
The fafl is, thofe who are born again and fee the king- 
dom of God, which a natural man never faw; confin- 
ing of Righteoufnefs, peace, and joy in the Holy Ghoft, 
are by baptifm admitted into the number of thofe who 
compofe the kingdom or church of Chrift ; which con- 
£& of thofe only who are born of the fpirit. Chrift 
fays, except a man be born of water and the fpirit h* 
cannot enter into the kingdom of God. Mr. B. tells 
his hearers that by fprinkling their children they are 
members of Chrift's vifible church, the poor deluded 
parents, wifhing well to their children think to get them 
as near Chrift as poilible,'and fo bring them to him to 
receive the token % after this he tells them there is 
another baptifm their children muft have before the^ 
can enter into the invifible church, and that being 
brought into the covenant as he calls it, they are u more 
likely to poffefs the reality than thofe that are left 
without." "That they are capable of the grace that is 
fignified by baptifm, and of receiving the feed orhabi 
of faith and repentance." See page 25. Thefe fenti 
ments are the fame which the Bijkop of Rome and hij 
confejjbrs taught thofe who believed their tradition 
As to his notion about internal baptifm, it is all a 
imagination of his own brain; for there is no fuch thin 
Intimated in the fcriptures. 

I a Ik the reader to be fo candid as to compare this* 



I 13 3 

with the fcripture and he will fee that what Mr. B. has 
faid in the above quotation is not true, 

5. The next thing not true is in his fecond propo- 
rtion " who are the fubjeQs of this one1)aptifm" ? 

In anfwering. thisqueftion he fays concerning belie- 
vers, "page 61" Their children, and all of whom they 
have the charge and inftruQion in their minority, have 
a right to the ordinance/' 

That this declaration is falfe is evident from Mr, 
B'sown declaration in page 14. Speaking of the fub- 
je£i of baptifm, he fays " the fcriptures have decided 
that all, who oMually believe in the Lord Jefus ChriH 
are the fubje&s of it ; and they lead us to conclude, 
that all, who, being capable of believing and having 
the means of faith, do not believe in the Lord Jefus 
Chrift are not the fubje&s of it." Here he has declar- 
ed that the fcripture has decided, that none but belie- 
vers have a right to Baptifrn. This is true — there" is 
not an intimation of any other perfon having a right to 
this ordinance. After faying this he had no other way 
•to get clear of this truth, but to tell his hearers that <c to 
decide by perfonal truth defignation, who do believe 
and who do not, belongs only to him who looketh on 
the heart. This is not true for with the heart man be- 
lieveth unto righteoufnefs, and with the mouth confef- 
fion is made unto falvation ; and though theminifters 
of Chrift are not always certain who are believers by 
%vhat they fay ; yet they are certain from what they do. 
It was Simons conduct which taught Peter thai he was 
in the gall of bitternefs. According to Mr. B's notion 
no man can tell whether any one believes or not ; the 
fcriptures fay, "he that believeth on the Son of God 
hath the wiintfs in himfelf." But it is not ftrangc that 
a man who never faw the kingdom of God fhouid talk 
fo, A blind man cannot judge of colours, nor a deaf 
man be pleafed with mufic. B 



[ 14 3 

After Mr, B. has comradi&ed his aflertion, that 
Children have a right to baptifvu by faying that none 
have a right to it but actual believers ; he thei in page 
15 contradi£h both of thefe affections and fays, * ; their 
right however to external baptifm, fo far as Chrifts min- 
ifters arc bound to adminifter it, does not depend upon 
their being real or fine ere believers ; but upon theirbe- 
ing fuch in the Judgment of rational Charity, and their 
making a credible profeffion of religion ; he means \\<xt 
and forcercrs, fuch he mentions in page 15, naming 
Ananias^ Sapphir a and Simon the forcerer. Thefe are 
his credible believers who have a right to baptifm. 

Mr. B. fays in this page, w Ananias and Saphira had a 
right to the ordinance of baptifm, from their credible 
profeffion of faith in Chrift. Simon Magus had aright 
to the ordinance of baptifm at the hands of the apoftles 
from his profefiing faith in Chrift." Thefe affertions 
are not true, the bible fays believers have a right to 
baptifm and no others. There is no account of An- 
anias and his wife being baptized. They meant to, 
with others of the fame kind; but they being ftruck 
dead, it is faidofthereft durftno man join themfelves; 
but believers were added, &-c. Simon had no right 
to baptifm ; but was a deceiver. The fa& is this.Mr. B. 
knew that there was no mention o\ any but believers in 
the fcriptures asfubjefts of baptifm; but he wanted to 
take in every clafs of men^ or to fubvertuhcle hmfes ; to 
do this, he has endeavoured to prove that not only believ- 
ers and credible beli'versSuoii as the credible (or honour- 
able) Ananias, and his Ladjr, the credible Simon \hefor- 
cerer* who had bewitched the people, and all fuch per- 
fonshad a right to this ordinance, end that children were 
capable of receiving the feed of faith, and fo they are 
entitled to baptifm, -with all the fervants in the kitchen. 

'.is fori jubvert. ivhcle houfes teaching th::igs they ovght 



[ U ] 

noifor fhhy lucre's fke. Here he has taken them all irr. 

6. Another thing not true is aliened by Mr. B.in page 
1-8. He lays, "When Chrift came what did he do ? 
Did he defiroy his .Church or the foundation upon 
which it ftood ? He fays he came not to deftroy the law 
and the prophets, but to fulfil them I" "He came not to 
fet up anew kingdom, but to break down the mounds 
that limited and confined it,'' Again in the fame page 
he favs " He did not fee uo a new kingdom, but tranf- 
ferred the kingdom, of which the jews had been longin 
,potleffion 5 from them to the gentiles, putting it iiito a 
new dreis according to its enlargement and elevation." 

In this quotation Mr. B. considers Chriiis church to 
he the law and the pr phets 'if I underfiand him) for 
\ did C /.Iroy his church ? tp prove 

z brings this ; * Chrift came not to deftroy 
fcfie iu prophets/ 1 This is almofta new things 

under the fun tor the law and the prophets to be conli- 
dered Chiift's Church. 

The mod glaring faiihood- I have met with in tins 
fermon is this in the above quotation ; ;; Be (Chrijl)did 
not ft up a nezv kingdomJ 9 This affertion of Mr: BV 
pioves what Chrift (aid to Nicodemus to be true, 
Xphft 3.. 3," Except a man he born again he cannot 
lee the kingdom of God." It is evident that Mr. B. 
never Taw the kingdom of God ; for if he had he would 
not have faid, ;; Chrift did not fet up a new .kingdom;"- - 
this is a proof that he never was horn again ; but is yet 
z natural mail) looking for a kingdom which comes 
■with obfervations. 

This affertion Chrift did not fet up a new kingdom 
oil earth is falfe, or elfe Daniel did not fpeak the truth. 
Daniel fays, chap. 2, 44. " And in the days of thefe 
kings fhall the God of heaven fet up a kingdom, which 
Atail never be deftroyed : and the kmgdonrfhall not 



■ t »« J 

be left to o:her people; but it fhall brake in pieces and 
ccnfume all' thefe kingdoms and it fhall ftand forever." 
Here is a kingdom mentioned which Ihould be fet up 
by the God of heaven, and it was to be fetupin thedays 
of thefe kings, this cannot mean the law and the pro- 
phets, but fomething elfe. 

This kingdom which the Jews ey.pe&ed in which the 
Meffiah was to reign, was expeQed in the days of John 
and CbrHL John told the people to repent for the 
kingdom of heaven is at hand. This kingdom is the 

oe as Ghrifts church which he faid he would build, 
not which he had built. Chrift fays in Matth. t6, 18,. 
" And upon this rock I will build my church and the 
gates of hell fhall not prevail againft it. Thisfame king- 
corn is faid to be like a grain of milliard feed which is 

3 leaft of ail feeds. See Matth. 13, 3:. This king- 

rn is mentioned by Paul, in Heb. 12, 2.8. " Where-* 
K;:e we receiving a kingdom winch cannot be moved". 
This kingdom was compofed of believing- men and 

omen and no others. This is the kingdom which no 
ftian can fee or enter into unlefs he is born again, 
Chrift fays, John 3, 5, "Except a man be bo n of 
water and the fpirit he cannot enter into the kingdom 
of God. 5 ' It appears to me that a man mull be awful- 
ly wicked or deranged to affert fuch glaring Talfhcods- 
as thefe j. every thinking man may fee from thefe fcrip- 
tures that Chrift did fet up a new kingdom, this king- 
dom in a new -drefs with the mounds broke down, men- 
tioned by Mr. B. is an imagination of his own train? 
and not once mentioned in the fcriptures. 

7. There is another falfliood mentioned in page 
i8. Thefe are his words w But there h not the leaf intj* 
maiiun of ' ony change in, the Jubjcch, that tvere to be the 
members of this kingdom'' MnB. fays there is not the 
k.itinuaidupn of a change in the iubjeQa that were 



[ *7 1 

to be members of this kingdom. I fhall prove tbb 
falie from the fcriptures. Chrift fays John 3, 3, " Ex-- 
cept a man be barn again, he cannot fee the kingdom* 
of God." Is not this an intimation of a change to be 
born again? verfe 5, " Except a man be born of wa- 
ter and the fpirit he cannot fee the kingdom of God* 
Dees not this intimate a change ? 

1 Cor. 6, 9, 10, ii 5 f Know ye not that the un- 
righteous flxali not inherit the kingdom of God. be not 
deceived; neither fornicators, nor idolators, nor adul- 
terers, nor effeminate, nor abufers of tlfemfelves with 
mankind, nor 'thieves, nor covetous, nor drunkards, nor 
-revi.lers, nor extortioners, {hall inherit the kingdom of 
God. And fuch were fome of you 3 but ye are wafhedj 
but ye are fanftified, but ye are juftined, in the name 
of the Lord jefus, and by the fpirit of our God." Will 
Mr.B. dare to fay there is' not an intimation of a change 
here? Let the candid iudse. 

Coloffians i, 1 3, " Who hath delivered us from the" 
power of darknefs ; and hath tranflated us into ths 
kingdom of hs dear Son." Does not this intimate s 
change in the ' fubje'ft to be delivered from the power 
of darknefs and to be tranflated into Ghriil's kingdom ! 
Let the thinking peffon judge. 

2 Cor. 3, i8 ? But we all with open face, beholding 
as in a.glafs the glory of the Lord, are changed iuio the 
fame image from glory to glory, even as by the fpirit 
of the Lord". In this verfe Paul not only intimates, 
but mentions a change which they had ail experienced. 

I might mention many more paffages to prove this 

change; but thefe are fuffirient. It appears to me that 

every chrililan muit be convinced that a man who frill 

puiyith fuch faiihoods out of his- own heart muft he 

- m- love with lies, or ignorant of the bible, ox 



r * r 

meaning to keep people in ignorance for His own pri- 
vate advantage, 

8. In page 24, there is another thing not true. Mr. 
B. fays, u Upon the authority of the Apoltle, when the 
parent believer, the child becomes vifibly- and relative- 
ly ho'y". 

Who does he mean by believers here ? He has told us 
in p. 155 he means fuch believers as Ananias^ Sapphire 
zndSimofi the forcerer. Does the ApofLle fay when the 
parent believes the child becomes vifibly and relatively 
holy? he does not; there is no fuch thing intimated 
in Pauls writings* Is there any vifibie holinefs feen 
among the children of Mr. E's church members more 
than there is among the children cf unbelievers ? It is- 
often the cafe that fuch believers as Ananias^ Sapphire? 
and Sir/ion^ ufe profane language and their children 
learn it, and ufe it after them. All the way this holi- 
nefe which goes from fuch believing parents can be 
proved, is* to read as the falfe prophets and their hearers 
did in ancient days. See Ilaiah 5, 20, 21, 22, 23, 24*. 
u Woe unto them that call evil good, and good evil ; 
that put darknef&for light, and light for darknefs; that 
put bitter for fweet, and Tweet for bitter. Woe unto j 
them that are wife in- their own eyes, and prudent in 
their own light. Woe unto them that are mighty to 
drink wine, and men q£ ftrength to mingle flrong 
drink. Which jufdfy the wicked for reward, and take 
away the righteou fuels of the righteous from him !; 
Therefore as the fire devoareth the ftubble, and the 
lame coniumeth the chaff, fo their root fhall be as rot- 
tennels, and their blofibrp ihall go up as duff. Becaufe 
they have call away the law of the Lord of bolls* and 
defpifed the word of the holy one of Ifrael." 

If we call good cvil^ and evil good* then it can be 



I t 9 J 

proved that children are vifibly and relatively Holy f 
that is, vifibly and relatively JinfuL 

9, In page 21, there is another affertion rot true •, 
Mr, B.fays^To ail that has been offered we have yet 
to fubj6inf that, though we .-have no exprefs iTiention of 
the baptizing of infants, or children, in the writings of 
the Apoftles, for reaibns before ailig ed, yet we have 
ftrong prefumptive proof, in their praftice that they did 
baptize children and dependants of families on account 
of the credible profsffion and faith of the head of the 
family." 

In this quotation Mr. B. has acknowledged that in- 
fant baptifm is not exprefsly mentioned in the .writing* 
of the Apoftles; He fays in page 23, that, " There 
could be no propriety in an exprefs fcripture warrant, 
or need of a command to baptize'children." G afton- 
ifliisg ! a duty enjoined en parents to do that which he 
fays in page 27. u may be of the higheft advantage to 
children,' 5 and yet fay, "there could be no propiiety 
in an exprefs fcripture warrant or need of a command 
to baptize 'children/ 1 ' If this is not an impofition on 
the ignorant, I cannot tell what it dees mean, 

After acknowledging he has no fcripture proof for 
his baptifm, he then: declares that he-has prefumptive 
proof "of infant baptifm in the writings of the apoiiles." 
Prefumptive proof is h far from real evidence,that it is 
.defpifing the word of God, and. doing what God has 
not .commanded* To . fhew what prtfumptiv* proof is, I 
will give the icripture account of ' prefiviption. ■ 

Mr B- has owned t at there is no command for in- 
fant baptifm; yet he has done it upon prefumpiivs^ 
proof. Such perfons are defcribed in Deut. i8y 20, 
22,," But 'the prophet which fhall prefume to freak a 
word in my name which I .' ha'Ve not commanded him 
to fpeak 3 or that fijkti k:eak in ihe name of other gods$ 



even that prophet fhall die. When a prophet fpeaketh 
in the name of the Lord if the thing follow not, nor 
come to pafj, that is the thing which the Lord hath not 
fpoken, but the prophet hath fpoken it prtfumptuovfly ; 
14 thou (halt not be afraid of him." Here obferve, to 
prefume is to fpeak fomething which God has not com- 
manded ; this Mr. B. has done, he lays God requires 
parents to baptize their children, and yet owns, " there 
could be no propriety in an exprefs fcripture warrant, 
or need of a command," to do it. The law of Mofes 
fays fuch perfons fhall die, It is well for Mr. B. that 
he is not under that law. It is faid in verfe 22, that the 
people fhall not be afraid of fuch prefmnptuous' prophets* 
The perfon who believes the truth has nothing to fear" 
from fuch men. 

We have a defcription of prefumptuous perfons in 
2 Pet. 2, 10. "Prefumptuous are they, felf-wilied, they 
are not afraid to fpeak evil of dignities. It is evident 
here that a prefumptious perlon is one who goes by his 
own will, and not by the word of God, and who fets up 
his ew?i will as a rule for others s inftead of the word of 
God. Such perfons are not afraid to fpeak evil of dig? 
nities or thofe in authority* How many prefumptuous 
preachers have fpoken evil of our rulers in their pul- 
pits, till the friends of a republican government have 
been almoft refolved to take them out of their pulpks, 
(which are cowards caftles) and carry them out of the 
meeting houfe. 

We are told of the greatnefs of the fin a perfon com- 
mits when he does any thing prefimpiuovfiy, in Num- 
bers, 15, 3c 31. " But the fcul that doeth ought pre- 
Jhnptucujly, (whether he be horn in the land or a 
ft ranger) the fame reproaeheth the Lord ; and Vat foul 
fhall becut off from among his people. I ■*:? ydfehf Natfi 
defpifed tkewcrdcfcacLtvtiiandhaiii broken hi $ ccrariand-- 



[ 21 1 

mtnty and that foul ihall utterly be cutoff from amongi 
his people." Here obferve to do a thing pr efumptuoii/ly r 
is, to reproach the Lord 9 to defpije his wordy to brake his 
eommandment. 

Mr. B. has proved his 1 infant fprinklmg, by prejump- 
iion ; in doing this, he has reproached the Lord. defp?fed 
his word, and broken his commandment. Prefumption 
is an awful fin in the fight of God. if Mr. B. ever 
reads the law concerning prefumption^ he muft tremble 
at the thought of 'prefuming as he has, unlefs he is given 
overto hardnefs of heart, and blindnefs of mind. I 
leave it to the candid to judge whether Mr. B's pre- 
sumptive proof in favour of infant baptifm is any thing: 
toward proving it true. or not. 

10. Another thing not true is afferted by Mr. B. in 
p. 29,he fays, ** ^his preemptive evidence of the apcf*- 
tie's baptizing infants and 'children, on the account of 
thofe that had the charge of them, is confirmed by the 
praftice of the primitive church in the age. immediately 
preceding the apoftles." In order to prove that the 
church after the apoftles pra&ifed infant baptifm, he 
brings a number of authors to conRim his prefumpiive- 
proof of it. The firft is Clemens Ronianus. HeTays,. 
44 Clemens Romanus is the moil ancient writer in the 
church, who lived in the time of the apoftles ; and. r 
though he does not exprefely mention infant baptifm 3 
he fays that which by confequence proves it." What 
a mafterly proof is this, a writer quoted to prove in- 
fant baptifm who fays nothing about it. He fays Cle- 
mens has not exprefsly mentioned it, only he faid that 
which by confequence proves it. I fhbuld be afhamed 
of fuch proof as this. Mr. B. has not told us what 
Clemens fays about baptifm ; I "here give it to the pub- 
lic from Bingham* who fays, " The mofl ancient wri- 
ter that we have : is Clemens Romanus, who lived in- 



tfce time of the apoftles ; and he, though he doth not 
dire&ly mention infant baptifm, yet fays a thing that by 
confequence proves it; for he makes infants liable to 
original fin, which is ineffe£t to fay that they have need 
of baptifm to purge it -away." This proof is juft fit to 
go along with a prefumptive proof of that which is not 
mentioned by the apoltles nor Romanus. 

Mr. B. mentions another ancient winter to ftrength- 
en his prefumptive evidence of infant baptifm. See p. 29. 
His words are ihefe, " Hermas Paftor, who lived about 
the fame time with Clemens, though a viiionary writer, 
fays many things which fpeak the importance, and im- 
ply the practice of infant baptifm," i ' a Mr. B. been 
fo obliging as to have told his hearers and the public* 
v/hat this viiionary writer has (aid, they might have had 
feme chance to know whether he had in all his -vifions 
feen that viiionary affair infahi hapufjn^ which Mr. B. 
is fo fond of. I think it my duty to give my readers 
an account of Hennas Pallors vihon of infant baptifm. 
Dr. Wail fays, " Hermas had a vrfion of a tower bufft 
on water ; enquiring the reaion of it, he is told, it was 
becaufe your life is, and will be faved by water.'' la 
another place, -" Before any one receives the name of 
the fon of God, he is liable to death ; but when he re- 
ceives that- feal, he is delivered from death, and is afV 
figned to life; and that lea! is (i water." Can any per- 
fon of common fenie, think there is any thing in this " 
vifion, or dream, to fupport infant baptft/i ? judge ye. 
This Mr. B. fays " fpeaks the importance, and implies 
the practice of infant baptifm," What a wretched caufe 
am'4n undertakes to fupport^ when he brings fuch things 
as thefe to prove it ! ! 

Another proof for infant baptifm is brought from 
Jaftin Martyr, by Mr. % He fays, " Juftin Martyr 
who lived in the fecond century, plainly fpeaks of in- 



fant baptifm, as ufed from the time of the spottier* 
How plainly did Juftin fpeak of infant baptifm ? Mr. 
B. tells, us -in this page, " He (Juftin) fays, there were 
among chriftiansin his time, many perfons of both fexes 
fome fixty and fome feventy years old, who had been 
made difciples to Ghrift from their infancy," Is there 
any thing here about infant baptifm? Surely 
no. Does baptifm make difciples ? It does not.— 
The apoftles were to teach firft and then to baptize. A 
difciple is one who forfakes all for Chrift. See Luke 
14, $g, ** So like wife whofoever he be of you that for- 
Jfaketh not all that he hath, he cannot he my difciple.' 9 

Mr. B. has produced one proof from Origin ; which 
exceeds all the reft ; and every perfon who rejefts the 
word of God muft receive this as a certain proof of in- 
fant baptifm. This is in p. 30, he fays, i; Origin, who 
lived in the beginning of the third century fays, u The 
church had from the apoftles a tradition or order to 
baptize infants." Herejs the foundation of infant bap- 
tifm, Tradition ! This the church of Rome and 
all her harlot daughters believe* 

Infant baptifm was never owned as a tradition of the 
apoftles till the year 402. Dr. Taylor fays, "And the 
truth of thebufmefs is, as there was no command of 
Scriptures to oblige children to the fufception of it, To 
the neceflity o^pcedobaptifm was not determined in the 
church, till the canon that was made in the Milevitan 
council a provincial in Africa, never till then. This 
counfel was held in the year 402, and was compofedof 
92 Bifhops. So many Anti-Ghriftian Bifhops it took 
to make the people believe that the apoftles baptized 
infants and yet faid nothing about it in their writings. 
Any pen'on of common fenfe may be convinced cf Mr. 
B ? s. folly in bringing fuch nonfenfe as this to fupport 
infant baptifm^ 



C *4 ] 

The laft author Mr. B. brings to prove his baptifm 
is Pelagius. He fays, " laft of all, I would mention 
Pelagius, who, though a man of erroneous Jentiments^ 
was a man of probity and truth. What a curious af- 
fair this is, diicovered by Mr. B. he has found a man of 
erroneous' fentiment, who is a man of probity and truth ; 
a man in an error, holding to what is not an err&r. 

Is there a thinking man on earth who would go to 
a man who is in an error to find out that which was not 
an -error? This is the way Mr. B. has done, were it 
needful I would give the reader an account of this er- 
roneous man, who is (tiled a man of probity and truth 
by Mr. B. but I forbear. This account of Pelagiusputs 
me in mind of a certain Eifhop of London, 'writing in 
favour of infant baptifm ; his antagonifi: followed him fo 
jelofe, and infifting on a divine command for it, that the 
Bifhcp being feniible he could not prove it from the 
fcriptures, laid, " there is fo much more truth than ev- 
idence about it, that we may believe it without any 
proof from the* fcriptures, of its beingreally praftifed." 
This will do very w r ell to go with Mr. B's proofs of in- 
fant baptifm, from Pelagius ; there is more truth than 
evidence. He believes it true, and yet cannot prove 
it only from preemption, and thofe writers who fay 
nothing about it. 

II. Another thing not true is affected by Mr. B. in 
p. 03, concerning the mode of baptifm. 

He fays, " Thirdly. To profecute an enquiry r^f- 
pefting the mode in which baptifm is to be adminifter- 
ed. As this is a matter of far lefs importance than the 
fubje&s of baptifm, fo the fcriptures are far lefs definite 
and explicit upon it; and no conclufion can be drawn 
from them, but what has for its premifes, conje&ure, 
preemption, and probability/* 

Here he has declared there is no way to find out the 



f *5 ] 

giode of baptifm, only by " conje&ure, prefumption^ 
and probability." If this is true, the fcriptures are not 
a lights but durknefs. I fhall prove that Mr. Bs affer- 
don here is not true. The mode of baptifm is as de- 
finite as any thing in the New Teftament, and the reaf- 
on why he fays it is not mentioned there, is (according 
to Ifaiah teftioiony) becaufe there is no light in him. 
The fcriptures plainly fhew who are the jubjeQs of 
baptifm, viz.. believers* and they as plainly mention the 
mode, which is a burial. The perfon who lays pre- 
fumption afide, may find the mode of baptifm without 
any difficulty. 

l.The mode of baptifm is exprefsly mentioned in two 
places in the New Teftament, whichisfufficientto prove 
It to any perfon excepting thofe who are prefumptuous* 
Rom. 6, 4, " Therefore we are buried with him by 
baptifm into death." &c. Col. 2, 12, " Buried with 
him in baptifm," &c. Here are two wttneffes which 
are lufficient to eftablifh the mode in the minds of all 
-who do not ** pervert the right way of the Lord." 

Mr. B. in his remarks on thofe two paffages fays, page 
42, "But I cannot think the candid mind, that is not 
ready to catch at found, rather than to attend to fenfe 
a«d fentiment in examining the whole context, can 
think the apoftle had the remoteft reference to the 
mode of baptifm." He thinks no perfon unlefs he 
catches at found more than fenfe, can think the Apoftle 
had any reference to the mode of baptifm here. 

To fhew Mr. B's ignorance, or contempt of men v 
much more learned than himfelf, I will here quote the 
explanation of thofe paffages given by forne of the mod 
diftinguiihed religious, and learned characters in Eng- 
land, and other places. 

Firft. l will mention the explanation of Rom, 6 ; 4, 



given by the Aflembly of Divines, (as they are called.) 
On this fentence " We are buried with him by bap- 
tifm into death". They fay, * In this phrafe the Apof- 
tle feemeth to allude to the ancient manner of baptifm ; 
which was to dip the parties baptized, and, as it were 
to bury them under water, for a while, and then to draw 
them out of it, and lift them up, to reprefent the burial 
of our old man, and our refurre&ion to newnefs of 
life/* Will people believe Mr. B. when he fays fuck 
men "catch at found" rather than fenfe. Let the can- 
did,, judge* 

Dr. Hammond on Rom. 6, 4, " buried with him in 
Txiptifmf fays, " It is a thing that every chriftian knows, 
that the immerjion in baptifm, refers to the death of 
Chrift ; the \ putting the perfon baptized into the 
water, denotes and proclaims the death and burial of 
Chrtft ; and fignifies our undertaking in baptifm, th^t 
we will give ^ver all the fins of our former lives, 
(which is our being buried together with Chrift or bap- 
tized into his death) that fo we may live that regenerate 
new life (anfwerable to Chrift's refurre&ion) which con- 
lifts in a courfe of all fan&ity, a conftant chriftian walk 
all our days." Dr. Hammond was a man of much more 
information than ever Mr. B. was, and yet according to 
Mr. B's aflertion, he was a man who would catch at 
found rather than fenfe, for he thought the Apoftle had 
reference to the mode of baptifm in the above text* 
Mr. Burket on the above, "buried with him in bap- 
tifm " &c. fays, ".the apoftie alludes, no doubt, to the 
ancient manner and way "of baptizing perfons in thofehot 
countries, which was by immerjion. or putting them un- 
der water for a time, and then railing them up agaia 
out of the water; which rite alfo had amyftical fignifi- 
cation. representing the burial of our old man fin in us, 
and our refurreftion to newnefs of life." Will Mr. B's 



I *7 3 

readers think fuch a man as Mr. Burket catches ztjcund 
rather thanfenfe becaufe he thinks the Apoftle refers to 
the ancient mode of baptifm in that country which was 
fometimes ho t^ and fometimes cold ! I believe if thefe 
men were living they would oppofe Mr. B. for repre- 
fenting them in fuch an unjuft light as he has. 

2 Another thing which proves the mode of baptifm 
Is the meaning of the word. Mr. B. fays, page 33, 
** But, while all acknowledge that one fignificatron of 
*he original word is to y dip , the moft learned critics up- 
on the Greek language fay, it is not its moft accurate^ 
much lefs its only fignification." Mr. B. has acknow- 
ledged that one meanmg of the word Baptifm in the 
original is to dip, he d ;es not fay one meaning is to 
fprinkle this wpufd have been too barefaced. H^e fays 
the moft learned critics upon the Greek language fay 
that is not its moft ace urate meaning* much lefs its only 
Jignificarion. To let the reader know that what Mr* 
B. has faid is not true, I here quote what fome of the 
moft learned cri.ics hive laid concerning the meaning 
of the word bjpufm in the original. 

The firft is Sciip da, he fays the meaning of the word 
is, "to dipyor plunge into, as what for the fake of dy- 
ing or walhing we dip into waier, aifo to plunge* plunge 
under, overwhelm in water " 

John Calvin fays, " The, word baptise fignifies to 
fhnge ; and, it is plain, that the rite of plunging was 
©bferved in the ancient church/' Beza, who is allowed 
to be a learned critic fays, "Neither does the wo<d 
Baptize, fignify to wafh unlefs confequently ; for it 
properly fignifies, to plunge into for the fake of tinging 
or dying." And he fays on Matth. 3, 1 1, 1 indeed bap- 
tize you with water unto repentance. He fays, " The 
word baptizo fignifies to dip (as dyers in a vatt). See- 
ing it CQmes from bapto to dip, and feeing things, that 



[ 2 8 ] 

are to be died are dipped." I might produce a ho ft of 
learned critics who agree that to dip or immcrfe is the 
moft accurate meaning of the word baptifm in the origi- 
nal. There are none who will difpute <i% except iuch 
critics as Mr. B. and his affociates. 

3. Theiplaces where John and the Apoflles baptized 
prove the mode. The people were baptized of John 
in Jordan. Philip and the Eunuch went down both 
into the water. Thefe places Mr. B. ^explains away a 
^s he &as other, things plainly exprefTed in the fcrip- 
fcure*. 

Without fpending my time in writing upon his cavals 
about into and unto I fhali fhew my readers hew h:mfx 
:dobaptift-s underftood thefe places where mention is 
ade of Chriit and the people's being baptized in Jor- 
dan*, Enon riverSj and a certain, water. 

Dr. Mofheiro, fpealqng of John, fays, vol. i. p. 54* 
u And thofe who,, moved by his folemn admoni- 
tions had formed the refoluticn of correfting their 
evil difpoiltions, and amending their lives* were 
initiated into the kingdom of the Redeemer by the 
ceremony of irnmerfiov^ or baptifm." page 126 " The 
increment of baptifm was administered in this century, 
without the public ailemblies, in places appointed and. 
prepared for that purpofe, and was performed by m* 
merfibn of the whole body in the baptifmal font. In 
page 2065 the Dr. gives an account of baptilm in the 
fecond century. He fays* " The perfons that were to 
be baptized, after they had repeated^ creed, confeffed- 
and renounced their fins, and particularly the Devil % 
in his. pompous allurements, were immerjtd under wa- 
ter aiid received into Chrift's kingdom by a folemn in- 
w of father, Son, and Holy Ghoft, according 
to die exprefs- command of our bleffed Lord." Df. 
k.Uhctm; as a faithful hiftarian gi*e$ the account oi 



[ *9 '3 

baptifm in the places mentioned in the new teftameBt 
fo plain that every thinking perfon muft be fhocked to 
hear Mr. B. fay we cannot tell what the mode of bap- 
tifm is, when the Dr. does not hefitate to fay ths.t John 
inmerfed them in Jordan. Mr. Browns Mofheim'shif- 
tory, and his aflertion proves that he is either ignorant 
of what is in his own books, or elfe denies thetb fa£i$ 
mentioned there. Hermon Witfcus, D. D. in his Eco- 
nomy of the Covenants, Vol. l.page 365, Speaking of 
Chrift's fufferings fays, " This was fignified both by the 
water of baptifm, and by the defcending dove, that in 
the appointed time Chrift fhould by a glorious refur- 
reciion come out of the waters of tribulation, and lift 
up his head as the baptized perfon afcends out of the 
waters. On the other hand Jefus declared his readt- 
nefs to plunge into the torrents of hell ; yet with a full 
affurance, faith and hope of a deliverance again. In 
vol. 3, page 2085 he fays, " It was unlawful to adrnin- 
*fter baptifm but in a natural current or collection of 
waters, as a river lake or fountain^ becaufe according 
to them, (the Jews) none could be duly baptized in 
water fetched from any place, and received in artificial 
receptacles, the entire body was to be plunged at once.** 
Again, page 2 « 3, he fays, "it is certain that both John 
and the difciples of Chrift ordinarily ufed dippings 
whofe example was followed by the ancient church, as 
Vc/zus aid Hornbeek have fhewn from many teliimonies 
both Greeks and Latins.- It cannot be denied but that 
the native fignifieation of the words Baptein and Bap* 
tizein is to plunge or dip. Similar examples are every 
where to be met with. Salmatius in his obfervations 
on Sulpiceus Severus has made the following obferva- 
tion. Baptein from Bapliztin, fignifies imrnerjion^ and 
not afpcrtion neither did the ancients baptize any but by 

C » 



[ Bo J 

dipping once or thrice except clinnicks orperfoni £6ti- 
fined to a fick bed. There is a greater copioufnefs of 
fignification and a fuller fimiluude between the fign and 
the thing fignifted in immlrfion" It is plain that this 
author under ftood how John and the Apbfties baptized 
in rivers. 

Br. Irammond an honeft Pedobaptiit writer has made 
the following remarks on Matth. g : 6, u And were bap- 
tized of him in Jordan corfejftng their Jins" His words 
are thefe, "And he (John) received them by baptifm, 
or immerfion in the water of Jordan, promifing them 
pardon upon the fincerity of their converfion and 
amendment or reformation of their lives." on verfe i, 
of this that In ihofe days came Johr^&c. he fays, " John 
preaching repentance to the Jews in the defert, receiv- 
ed all who came to him as new profely tes forfaking their 
old relations, that hj their tins, and in token of their 
refolved change put them into water dipping them all 
jover and lb took them out again." 

Calvin, fpeaking upon thefe words, u Andniere bap- 
tized of him in Jordan, fays, t; From thele words* we 
may gather, that baptifni was performed by John and 
Chrift, by plunging the whole body under water ." 

Pifcater on this place has thefe wcrds, " This is 

mentioned to fignify the rite of baptifm which John 

u fed ; namely, plunging of the whole body of the man 9 

Ji::nding in the river ; hence, Ghrift being baptized of 

[ohn in Jordan, is faid to come up out -of the water.'* 

If human testimony is of any weight, thefe of Mr. B J s 

own denomination prove the mode of baptifm by m- 

r%irficn. Had he brought authors who fpoke as plain 

of infant baptifm as thefe do of believers baptifm, by 

.::??, every perfon would fuppofe they pradized 

it ; but unhappy for Mr. B. they have not mentioned 

k it, but only faid that which he pretends proves it by 



r 3v v 

conieqaente. Thefe things concermrig the mode r are 
fufficient to fhew what the msde of baptifm is, without - 

conjtftvrrz* presumption, or probability. 

After m Mr. BV cavils, conje£iures 3 prefumptions $ - 
£m& tfer^s, altering the reading of the fcripture, &c. 
&c. he comes to this tonclufion, p. £7, that, " Nothing 
can be concluded from the pra&ice of John, of Chriii t 
or of his apoflies ; nor can it be proved that there was 
ever one ittmerfed in water to be baptised, in their 
day or a^e 5 neither can it be proved there was ever 
one fprinklcd." Here is the end of his long piece oft 
the mode of baptifm. We know nothing about it. So 
he wraps- it tip. Thepeople came to hear his Reverence 
prove, that he knew nothing about it. He has " dar- 
kened council by words without knowledge. 55 What 
does all this amount to, why " my hearers the bible; 
does not determine this matter, and, the prieft's lips 
fhould teach knowledge you muft not go to the bible 
for inftruQion ; come to 'me I can determine it for you, 
This appears *p me the meaning of all that is faid.— ~ 
Here I leave it. 

After all this that there is no way to find out the 
mode of baptifm, Mr. B. according to his common modf 
of contfadiSHng himfelf, feys, in p. 47, ;i We acknow- 
ledge immerfion a valid and acceptable mode of bap- 
tifm, and are willing to adminifter baptifm in that mode 
to any, who think they (hall better anfwer their con- 
fcienees toward God. We confcientioufly believe 
fpvinkling an equally valid and acceptable mode of 
baptifm ; and prefer it, becaule his attended with lefs- 
inconvenience, and is more expreffive of what is figni- 
fied by baptifm. 5 ' 

After all Mr. B. has faid again ft the mode, of baptifm 
by inratrfi n, he owns it is a 'valid m«<fe, %ft& though 
he does not believe it righr 5 ye: 



F 3* 3 

Were I to oppofe infant fprinkling b and then fay I 
would do it if ray hearers faid they could not anfwer 
their conferences without, it appears to me that in the 
eyes of thinking people, I (hould look like a rogue and 
a fool. This, however, I leave with the candid* I be- 
lieve if Mr. B. thought he could keep his hearers, he 
would plunge them, though he does not think it right. 
His own words give me reafon to think To. 

12. One thing more not true is mentioned in p. 48, 
concerning the apoftles* meaning, by faying there is 
one baptifm. He fays, that " there is one baprifm ne- 
ceflary to life and falvation, that baptifm which confifts 
in the foul's being fprinkled with the blood of Chrift.' 5 

Here Mr. B. has made a third baptifm, if I underftand 
when he fir ft let out he told of an internal baptifm, of 
the fpirit, here he mentions a baptifm which confifts, 
"in the fouls being fprinkled with the blood of ChrifL" 
here is a baptifm of bloody this makes three baptifms. — 
His text fays one baptifm^ there is no fuch thing as a 
baptifm of blood. He fays it is not in the power of 
mortals to decide who are the fubje6ls of internal bap* 
tifm, if what he fays about it is true it is what no man 
ever knew. 

In page 49, he fays, "by one baptifm the apoftle 
may, and probably does intend that there is one water 
baptifm, which the great head of the Church hasinftitu- 
ted, and appointed to be continued, as the door of en- 
trance, the rite or token of admiffkmmto his iamiiy," 
If this is the meaning of one baptifm how can the 
meaning of it be a baptUxii of the t>lood of Chrift ? it 
ean>ot be. 

The faft is, By one Baptifm is meant that there is but 
©ne water baptifnv to be obferved, which is that be- 
longs to believers ©*llf> and by this all believer* 
that are baptized according to the fcripture, are buri- 



C S3 I 

ed with Chrift and rlfen to walk in newnefs of life, lad- 
ing afide the traditions of men for the word of God* 
To conclude. 

Of aii the books I ever read I never faw one like 
Mr. Buckminifter's on baptifm. Had he lived all his 
days in a cloifter among monkiffa books and papal ig- 
norance and Jefuitical nenfenfe it appears to me he 
could not have produced a more confufed heap of con- 
tradi6iion,ignorance, impofition andopofition to truth, 
than is here offered to the public. It h affefting to- 
think that fo many people fhould be led on in fuch ig- 
norance and at the fame time think that they are hear* 
ruga man who knew the things of God and was. teach- 
ing it to them. I think I do not envy, but I pity the 
man, and thofe who are blinded by him. I hope that 
thougfe the blind is leading the blind, that their eyes will 
be opened before they both fall into the ditch. 

If what I have offered is truth (as I believe it is) re- 
ceive it, if it is not, reje£t it and feareh the fcripture* 
daily, whether thefe things are fo. 

May trror jail and truth fprcad ghriou/ly through the 
whole, earth. Amen, 



[ No. IV. ] 

THE 

CLERGYMAN'S LOOKING-GLASS- 



THE MAIN PILLAR OF ANTICHRIST'S KING- 
' DOM SHAKEN, AND THE FOLLY OF 
JANNES MADE MANIFEST ; 



BEING AN 



EXAMINATION 



OF 



MR. OSGOOD'S ARGUMENTS 

IN FAVOUR OF THE 

ANTICHRISTIAN PRACTICE OF SPRINKLING 

CHILDREN, UNDER PRETENCE OF 

BAPTIZING THEM. 



BY ELIAS SMITH, 

SERVANT OF JESUS CHRIST. 



Now as Jannes and Jamb res withftood Mofes, fo do thefe alio refill 
the truth ; men of corrupt minds, reprobate concerning the faith. But 
they fhali proceed no further ; for their folly fhall be manifeft unto all 
men, as theirs alfo was. 

For there are many unruly and vain talkers and deceivers, efpecially they 
of the circumcifion, whofe mouths muft be flopped ; who fubvcrt whole 
houfes, teaching things which they ought not, for filthy lucre's fake. 
One of themfelves, even a prophet of their own, laid, the Cretians are 
always liars, evil beafh, flow bellies. apostle Paul. 

And Joab faid to Amafa, Art thou in health, my brother ? joab. 



BOSTON: 
PRINTED FOR THE AUTHOR. 



1804. 






THE 

Clergyman s Looking-G/ass* 



No. IV. 

X HE arguments in favour of infant fprinkling, which are 
before me, were written by Mr. David Osgood of Med- 
ford ; being the fubftance of two difcourfes he read to 
fome people in Maiden on Lord's-day, Jan. 1804. Fiom 
the fpirit difcovered in thefe two fermons, and the weak- 
nefs of Mr. Green's mental powers, manifefted in his dif- 
courfe on regeneration, I conclude that on account of Mr. 
Pottle's preaching, and another church being fet up in 
Maiden, Mr. Green felt fomething as Balak, king of Moab,. 
and his people did, when the Ifraelites came near him, 
" And Moab faid unto the elders of Midian, Now ihall 
this company lick up all that are round about us ; as the 
ox licketh up the grafs of the field." Mr. Green not be- 
ing able to withftand the truth, did it feems as Balak had 
done before him ; he fent for Mr. Ofgood to come and 
curfe the followers of the Lamb, as Balak fent for Balaam 
to curfe Jacob and defy Ifrael 5 but Mr. Ofgood was una- 
ble to curfe thofe whom the Lord had ble/Ted ; inftead of 
curfing them, they are daily increafmg. Without any 
doubt to me, fome will be difpleafed to find Mr. Ofgood 
compared to Balaam ; but certainly what he has written 
in thefe two fermons, proves that he has gone in the way 
of Balaam, according to Peter and Jude's defcription of 
him. Peter fays, 2 Peter ii. i£. "Which have forfaken 
the right way, and are gone aftray, following the way of 
Balaam the ion of Bofor, who loved the wages of unright- 
eoufnefs, ver. 18. For when they fpeak great fwelling 
words of vanity, they allure through the lufts p{ the flefh, 



( 4 ) 

through much wantonnefs, thofe that were clean efcapei 
from them who live in error." Jude fays, ver. n, 13, 
" Wo unto them ! for they have gone in the way of Cain, 
and ran greedily after the error of Balaam for reward, 
and perifhed in the gainfaying of Core. Raging waves of 
the fea, foaming out their own fhame ; wandering ftars, to 
whom is referved the blacknefs of darknefs forever." 

Whoever reads Mr. Ofgood's difcourfes on fprinkling 
children, with candor, and what he has laid againft the 
baptifm mentioned in the fcriptures, will fee that he has 
forfaken xht right way, and inftead of teaching the Scrip- 
tures, he has raged like the waves of the fea againft thofe 
he can no more hurt, than the waves of the fea can hurt 
the rocks againft which they continually break themfelves. 
He has alio foamed out his own fhame (or that he ought 
to be afhamedof) in many things he has written in favour 
of a pradice, not once mentioned in the Scriptures, viz. 
fprinkling children. In order to fhow the folly of what he 
has afTerted in thefe two difcourfes, I {hall take up the ar- 
guments he has brought in favour of fprinkling children, 
and againft believers' baptifm, and fhew the folly of 
his pretended proofs of infant fprinkling. There are two 
things which Mr. Ofgood has aimed at. ift. The mode 
of baptifm ; this is in the firft fermon. 2d. The fubject 
of this ordinance ; this is in the fecond difcourfe. 

In the firft difcourfe concerning the mode of baptifm, 
there are eight arguments which I fnall examine, and com- 
pare with the ftandard of truth. 

1. The firft argument in favour of fprinkling children, 
which Mr. Ofgood has brought, is this ; " From the begin- 
ning. If haspleafed God, that they ivho acknowledge him, and em- 
ir ace the true religion, Jhould by fome vifble mark or token be fepa- 
rated and dijiinguijhed from the rejl of mankind" Seepage 1. 
This aflertion is true, that thofe who love God,* are by 
fome mark or token diftinguifhed from the reft of man- 
kind. This, Mr. Ofgood^ has fairly proved from Abra- 
ham's being circumcifed.and believers' being baptized in the 
days of the apoftles ; but what has this to do with fprinkling 
children ? nothing at all. Abraham was not commanded 
to circumcife all his children ; only the males were circum- 
cifed. This was done, to fhew who fhould be heirs of the 
promifed land. Mr. Ofgood fays, page 4, that by circum* 



( 5 ) 

ciiion the children were dedicated to God. This is not true £ 
there is no fuch thing mentioned in the Scriptures ; and 
this is no more proof for fprinkling children, than that of 
the fervant having his ear bored with an awl is a proof ; 
the only way of proving fprinkling from circumcifion is 
by confequences ; in this way, it might be proved that pa* 
rents ought to offer their children on an altar ; Abraham 
offered his fon on an altar ; confequently, believing par- 
ents ought to do the fame. 

Mr. Ofgood fays, page 4, " On the publication of the go/pel s 
it pleafed God to lay qfide this bloody rite, and fubjliiute baptifm 
as an initiatory feal of his covenant" This is not true ; there 
is not one intimation of baptifm being a fubftitute for cir- 
cumcifion in the whole Bible, neither is it ever called a 
feal of the covenant in the Scriptures. This is an imagi- 
nation of Mr. O.'s own brain. He fays of baptifm as a 
diftinguifhing mark of God's people, p. 4, u As many as 
Jhould receive the gofpel were, by baptifm, to be made vifble difcU 
pies and members of the Ghriflian church" This is true ; 
thofe who received the gofpel were baptized and became 
members of Chrift's church ; but how does this prove in- 
fant fprinkling ? By confequence \ believers were baptized, 
confequently their children were, though the Scripture fays 
nothing about it. This looks like a popijh foolery ; the Ro- 
man Catholics fay, the wind blew on the Red Sea, when 
the children of Ifrael were baptized in the cloud and the 
fea, confequently, we blow upon the water when we bap- 
tize children ; Chrift call the devil out of the child, confe- 
quently, we caft the devil out of the child before we bap- 
tize him. Chrift was anointed with the Holy Ghoft, con- 
fequently when we baptize children we put oil on their 
heads, ears, and nofes. This is like Mr. O.'s proof for 
fprinkling children ; becaufe the Scriptures fay believers 
are buried with Chrift in baptifm. He has acknow- 
ledged that baptifm feparafed believers from an unbeliev- 
ing world, and that they were to walk in newnefs of life, 
and put on Chrift ; and after all this, pleads for a baptifm 
which makes no diftinclion at all among mankind. 

2. Mr. O.'s fecond argument in favour of fprinkling for 
baptifm, is taken from the impropriety and folly of the 
practice of baptifm by immerfioiu , He fays p. 7, " / never 
A 2 



( 6 ) 

fee a baptifm thus conduBed, without thinking of the fuperjlltloui 
fooleries of paganlfm, or popery ; It furely has not the appearance 
of that reafonable fervlce prefcrlbed in the gofpel" 

When I compare this quotation with other parts of 
what Mr. O. has faid, I can hardly think him an honefl: 
man ; for, in p. 6, He fays, " We allow that fome plaufible 
things may be J aid in favour of immerfion" In p. 8, he fays, 
u In all probability, our mode of celebrating the /upper is as dif- 
ferent from that of the primitive Chri/lians,' as. is our mode of bap* 
tifm" In p. 8, he fays, fpeaking of the BaptiftV mode 
of baptifm, " Still we are far from calling in queflion the valid* 
ity of theirs ; nay, in condefcenfion to the eonfciences of thofe who 
requefl it, our minlflers fcruple not to baptize by immerfion." 
Compare thefe quotations with his confidering immerfion a 
pagan or popifh foolery, and what does it amount to ? 
Firft, he fays, " many plaufible things may be faid in favour of 
immerfion" Second, he owns, that his mode of baptifm is 
" different from the primitive Chriflians" p. 8, he then acknow- 
ledges Immerfion to be valid baptifm, and that his fort of 
minifters will baptize in that way in condefcenfion to the 
eonfciences of thofe who requeft it, p. io. Yet fays, " that 
baptifm by Immerfion puts him In mind of the fuperftitious f celeries of 
paganlfm & popery, and that ii furely has not the appearance of that 
reafonable fervice prefcrlbed In the gofpel" The whole of what 
he has faid, I think, amounts to this, " There can be many 
things faid in favour of a baptifm I am oppofed to. The 
baptifm I praclife is different from that the primitive Chrif- 
tians ufed, the baptifnr the Baptifts ufe, is right; we are 
willing to do it fometimes, yet the whole affair concerning 
baptifm by Immerfion, which is according to the fcriptures, 
is a fuperjlitlous , pagan, popifh foolery, and an unreafonable fer- 
vice ; a foolery which I am willing to pradife if the people 
wifli me to adrjalnifter it to them." If it was not that men, 
women, and children, are willing to be impofed on by fuch 
men as Mr. O. who with feigned words are making mer- 
chandize of them, what he has faid here would be fuffrcient 
to prove the folly of his two ferrnons, without faying any 
more about his other arguments on the fubjecl. What 
will people think of a man who is willing to adminifter an 
ordinance which he fays puts him in mind of a popifh foolery, 
and has not the appearance of a reafonable fervlce P Surely, that 
he will dp any thing that will ferve to keep the people in 



( 7 ) 

ignorance of the Scripture, and in blind fubje&ion to a Dr« 

^f d _ty. This puts me in mind of a certain man who 

was appointed to go into the ifle of Chios and refide as 
bifhop, and his orders were to teach according to 
the cuftom and idle ceremonies of thofe people. Mr/ 
O. would have been a very fui table man for fuch bufinefs. 
As Mr. O. here calls immerjiqn a. valid baptifm, and yet 
fays it puts him in mind of pagan and popifi fuperfition and fool- 
ery, and that it has not the appearance of that reafonable fervice 
prefcribed in the gofpel ; I fhall firft defcribe pagan and popijh 
fooleries; Second, fhew that baptifm in a pond or river 
has the appearance of that reafonable fervice prefcribed in 
the gofpel. 

i. Mr. O. fays, dreaming away to a pond or river to be 
immerfed, out of which they come drenched and Jhivering, 
puts him in mind of the fuperftitious fooleries of paganifm 
or popery. 

What are thefe pagan fooleries ? 

In Jeremiah, xxxii. 34, 35, one pagan foolery is men- 
tioned : " But they fet their abominations in the houfe, 
which is called by my name, to defile it. And they built 
the high places of Baal, which are in the valley of the fons 
of Hinnom, to caufe their fons and their daughters to pafs 
through the fire unto Moloch." Does a perfon's going to 
be immerfed in a pond look like a parent dragging his child 
through the fire to honour a fenfelefs god ? It does not ; 
none but fuch men as Mr. O. could have been put in mind 
of a parent burning a child, by feeing a believer buried 
with Chrift in baptifm in a river or pond. A pagan fool- 
ery is recorded in Pfalm cvi. 37, 38. " Yea, they Sacrificed 
their fons and their daughters to devils, and fhed innocent 
blood, even the blood of their fons and of their daughters, 
whom they facrificed unto the idols of Canaan, and the land 
was polluted with blood." This flaying children was in- 
tended to obtain a bleflmg for the reft of the family. Is go- 
ing to a river or pond fo much like this foolery as to put a 
perfon in mind of flaying and burning a child, to obtain a 
bleffing on the reft of the family ? Let the candid judge. 
Mr. O. intimates that this ftreaming to the pond makes 
him think of the popifh fuperftitions and fooleries, as well 
as the pagan. 

What are thefe popifh fuperftitions and fooleries ? 



( s ) 

i. The paptfts baptize or fprinkle children. Baptizing 
infants, according to the befl account 1 can find, was intro- 
duced firft into the church of Rome by Innocent in the 
year 416, or near that time. This man very confidently 
introduced infant communion. This grew out of infant 
baptifm (for thofe who have a right to baptifm have to 
communion) that grew out of original fin ; and if there be 
fuch a thing as original fin in the fenfe of thefe innovaters, 
and if water can wafh it away, it was certainly an amend- 
ment, and one that Jefus with all his wifdom and compaf- 
fion did not think to appoint. The church of Rome dip- 
ped their children naked three times in a river or font. 
Conftantine, when a child, was baptized in this way, and 
as he by accident defiled the holy water, on this account 
the pried nick-named the little innocent child Copronimus, 
(naftinefs) and infant baptifm has been a filthy childifh af- 
fair ever fince, and thofe who practife it and write in fa- 
vour of it have always defiled themfelves by touching this 
unclean thing. After little Conftantine had defiled the wa- 
ter, the prieft foretold that he would be a worfe devil to the 
church than his father. After many years the church of 
Rome laid afide dipping, and fprinkled their children. 
This affair, baptizing children, was confidered fufficient to 
take away original fin. Cryfoftom fays, " That infants 
ought to be baptized as univerfally allowed by the Cath- 
olic church to take away original fin." See Magd. p. 375. 
In the eighth century they added another fuperftitious 
foolery to thofe already in fafhion ; there was a law made, 
that baptifm fhould be adminiftered in Latin ; that fait 
fhould be ufed in baptifm ; that the hair of the perfon 
fhould be cut oft, and that the prieft fhould have a prefent 
made him when the child was baptized. In the ninth cen- 
tury the folly of cafting out the devil was introduced, and 
that the head, ears, and nofe of the child fhould be faked 
and anointed before baptifm. See Magd. p. 237. In the 
thirteenth century there was another foolery added, which 
was that a beacon, a lay perfon, a woman, a heretic or pa- 
gan might baptize, provided the true form of the church 
was obferved. See Magd. p. 5 19. Gulielmus fays, p. 419, 
« That to the form of baptizing, the virgin Mary is to be 



( 9 ) 

added to the Father, Son, and Holy Ghofl ; viz. I baptize 
thee in the name of the Omnipotent Father, Son, and the 
Holy Ghoft, and the blefTed virgin Mary." Thefe are on- 
ly a few among the many fuperftitious fooleries of the 
church of Rome. Would a perfon be put in mind of any 
or all of thefe things by feeing a perfon baptized in a river 
or pond ? There is no man who can fay as Mr. O. has,un« 
lefs he is either very wicked, or very ignorant. Which of 
thefe applies to Mr. O. I leave with him and his friends' to 
determine. This fpeech of Mr. O.'s puts me in mind of a 
certain man who was robbed of his money. Juft before 
he was robbed, he and his fervant pafled by a Jack ; the 
fervant thought it was a lion, but faid nothing. After the 
gentleman had given up his money, and the robber was 
gone, he faid to his fervant, How did I look when he took 
my money ? O Mafter, (faid the fervant) you made me 
think of a lion when I looked at you ! A lion ! (faid the 
gentleman) did you ever fee one I Yes, Mafter, (faid he) I 
fee one back yonder in the pafture. Said the gentleman, 
That was not a lion, it was a Jack. Well, Mafter, (faid 
he) if it was, you looked juft like him. 

Mr. O. has made as great a miftake about the fooleries 
of pagantfm zn&popery, as the fervant did about the lion ; the 
baptifm he pra&ifes is the v ery fuperftitious foolery the church 
of Rome praEtifes ; and when he fprinkles children, he looks 
as much like the Romifti clergy, as the fervant faid his 
mafter looked like what he thought was a lion. 

2. I am to fhew, that baptizing in a river or pond, has 
the appearance of that reafonable fervice prefcribed in the goJpeL 

If baptifm by immerfion has not the appearance of that 
reafonable fervice prefcribed in the gofpel, how can Mr. O. 
as an honeft man, do it in condefcenfion to the confciences 
of his brethren ? Will he do an unreafonable thing to pleafe 
his brethren ? If he will, lie muft be one of the fort Paul 
wiflied to be delivered from — unreafonable men. The peo- 
ple who read what he has faid, muft either think that he 
confidered them all fools, or elfe they muft confider him 
one, for faying his minifters will do that, which he fays has 
not the appearance of a reafonable fervice. 

To know whether going to a river or pond has the ap- 
pearance of that reafonable fervice prefcribed in the gofpel, 
we have only to compare this mode oi baptizing with the 



( 10 ) 

hiftory of baptifm recorded in the New Teftament, and fee 
if it agrees with what is faid there. 

In Matt. iii. 6. it is faid " And were baptized of him in 
Jordan, confeffing their fins." Suppofmg it had read, and 
were baptized of him in a meeting-houfe, the parents confeffing 
their childrens* fins, would any perfon have thought they 
were baptized in the river Jordan ? They would not. Jor- 
dan was a river, and the people were baptized in it, not on it 
or by it. Going to a river agrees with this account. In 
ver. 1 6, it is faid, "And Jefus, when he was baptized, 
went up ftraightway out of the water." Here is an account 
of Chrift's coming out of the fame river, after he was bap- 
tized. What folly 9 yea, <wickednefs, it is in Mr. O. to fay 
baptizing in a river or pond, is not according to the gofpel 
fervice. 

The hiftory of Philip and the eunuch (hews, that going 
to a pond, or river, is fcriptural. It is faid, Acts viii. 38, 
u And he commanded the chariot to ftand ftill ; and they 
went down both into the water, both Philip and the eunuch, 
and he baptized him. Ver. 39, " And when they were 
come up cut of the nyater, the Spirit of the Lord caught 
away Philip, that the eunuch faw him no more, and the 
eunuch went on his way rejoicing." Here we are told, that 
they came unto a certain water, that they went down both 
into the water, both Philip and the eunuch ; that he baptiz- 
ed him ; that they came up out of the water, &c. : yet, not- 
withftanding all this, Mr. O. has the prefumption to fay, 
that baptizing in a river, which exactly agrees with this ac- 
count, has not the appearance of that reafonabls fervice preferr- 
ed in tlje gofpel. Whoever compares thefe things with what 
-he has faid, w 7 ill fee that his affertion is falfe.. 

3. Mr. (X's third argument in favour of fprinkling is 
this, that " The precife quantity of thefe elements as pertaining to 
each ordinance, and the modes of adminiflering them, feems to be 
left to the difcretion of his members." p. 7.. How has he prov- 
ed that Jefus Chrift has given a pofitive command to bap- 
tize, and be baptized, and yet left it to the difcretion of 
his members, to ufe little or much waiter in baptifm ? He 
has not proved it from the Scriptures, for there is no fuch 
thing mentioned there. He fays Chrift blamed the Phari- 
fees for their fcrupulous exa&nefs concerning the outfide of 
religion 5 but obferve, it was not God's commands they 



-( II ) 

were fo exact to obferve> but their own traditions. The 
Pharifees were juft fuch a fet of men as Mr. O. and his 
brother clergymen are ; they made the command of God 
of no effect to keep their own tradition, and even fet the 
command of God qfide. This Mr. O. has done. He fays, 
p. 8, " In all probability our mode of celebrating the fupper is as 
different from that of the primitive Chriftians, as Is our mode of 
baptifm, yet we have noreafon to doubt of the divine acceptance of 
thefe ordinances, when we ferloufly and confclentloujly obferve 
them. 97 Here Mr. O. has owned that his mode of baptifm 
is different from the primitive chriftians. Were the prim- 
itive Chriftians right in their mode of adminiftering bap- 
tifm by burying the perfon ? Without any doubt they 
were* Can he be right in adminiftering an ordinance 
exactly oppofite to theirs ? He cannot. The fubject which 
the primitive minifters baptized, was a believer ; the mode 
was a burial. Mr. O. takes an infant, and fprinkles a little 
water on his face ; fays his baptifm is different from the 
primitive Chriftians, and then fays he is right in doing ex- 
actly contrary to the practice of the primitive Chriftians, 
Mr. O. lays, concerning the quantity of water, p. 8, " To 
me nothing appears more Incredible, than that the only way to heav~ 
enjhould be by paffing under the water ; or that a perfon, plunged 
in the ocean, fhould be in the fight of God a whit freer from moral 
defilement, than another, upon whofe face a little water only has been 
poured or Jprin&led." In this quotation Mr. O. has difcover- 
ed ignorance of the nature of baptifm. Any obferver may 
fee, that he fuppofes baptifm anfwers fome purpofe in tak- 
ing away moral defilement. Thofe who baptize according 
to the Scriptures do not think that baptifm takes away fin, 
or that it puts away the filth of the fleili ; they believe the 
blood of Chrift, who died, was burled, and rofe again, is 
what cleanfes from all fin $ and being pardoned through 
faith in his blood, they are " burled with him by baptifm 
into death ,; that like as Chrift was raifed up from the dead 
by the glory of the Father, even fo they alfo fhould walk 
in newnefs of life." It is certainly nee effary that there 
fhould be fuch a quantity of water as to bury a per- 
fon^ in baptifm. Had Mr. O. brought one paffage of 
Scripture to prove that a baptifm different from the primi- 
tive Chriftians was right, it would have been of much more 
force inl the minds of thinking people, than all the ridic- 



( « ) 

ulous things he has faid about thofe people, who baptize 
according to the Scripture, and whofe baptifm he acknow- 
ledges to be valid. 

4. Mr. O.'s fourth argument in favour of fprinkling, and 
againft immerfion is, that immerfion is a form, difiracling to 
the thoughts. He fays, p. 11, " But where is the perfon, who 
could receive baptifm by immerfion without having his thoughts 
wholly deranged, his mind Jo agitated, and his fpirits fo flutter ed y 
as to render him utterly incapable of thofe devotional exercifes 
which ought always to attend fo folemn an ordinance" 

This quotation is an exact contradiction of what Mr. O. 
has faid in this page. He fays immerfion " Is a form diflr -act- 
ing to his thoughts, and dangerous to his health, }y In this fame 
page, he contradicts this affertion, and fays, " In the warm 
climates of the eafi, where baptifm was firfl infiituted, bathing was 
a common and refrefbing exercife ; but the difference of climate in 
thefe northern regions , renders the idea of it, through a great part 
of the year, Ji hocking to the feelings of mofi people " What for- 
cible reafonings are here ! Sufficient to convince fools and 
hypocrites. In a country where it was fometimes hot, and 
fometimes fo cold that Peter wanted a fire to warm himfelf ; 
u where baptifm was firfi inflituted, bathing was a common and 
. refrejhing exercife." In thefe northern, cold regions, where 
the heat is fo great at fome times, that perfons are pre- 
rentedfrom attending to their labour ; here, adminiftering 
baptifm according to Chrift's command, is " a form difiracl- 
ingto his thoughts and dangerous to his health " Who but per- 
fons intoxicated with the mixed wine of the whore of Baby- 
lon's golden cup, would think of believing fuch nonfenfe ! 
According to this account!, given by Mr. O. Jefus with all 
his knowledge never understood enough to make provision 
for baptifm in cold countries ; but left it to the difcretion 
of fuch men as Mr. O. and his affociates ; becaufe immer- 
fion is (in his opinion) detracting to the thoughts, and dan- 
gerous to the health, 

I have no doubt but that baptifm by immerfion would 
diftract the thoughts of a perfon, who, like Mr. O. appears 
deftitute of love to Chrift's commands ; for he appears to 
me almoft di drafted, only in writing againft it ; he certainly 
does not write like a rational man, much lefs like one that 
is fjpiritual. 



( *3 ) 

' I aflc, is this baptifm calculated to diftracT: the thoughts 
and endanger the health ? It is not. When a believer 
comes to the river fide to be baptized, he has the example 
of Chrift before him, who was baptized in the river Jordan^ 
and with this example he has the command, " Follow me." 
This example, which would diftracT: an enemy of Chrift, 
ferves to compofe a believer's mind, and remove all dif- 
tracling thoughts from his peaceful breaft. While obey- 
ing his Lord, he has before him a ftriking refemblance of 
the death, burial, and refurreclion, of his afcended Lord and 
Saviour; in addition to this, he has the example of the 
primitive Chriflians, who went down into the water, and like 
Chrift after baptifm, " came up ftraightway our of the wa- 
ter." Saints who know thefe things feel very far from 
diftraetion. 

Mr. O. intimates that baptifm by immerjion is dangerous to 
the health. Can we think that jefus Chrift, who is perfect- 
ly wife, would appoint an ordinance for his followers, 
which would be dangerous to their fouls or bodies ? He 
would not : neither can there be a fingle inftance produced 
in which people ever endangered their health, by being 
buried with Chrift in baptifm. The reafon why Mr. 
O. fpeaks againft the fcripture mode of baptifm is, becaufe 
he cannot produce one place from the fcriptures which 
mentions fuch a thing 3.S fprinhling children for baptifm ; his 
only proofs from the fcriptures are fuch paffages as fay 
nothing about it. 

5. Mr. O/s fifth argument in favour of Jprini ling and 
againft immetjion, is this, that n The increafe of knowledge, and 
of the arts of civilisation and refinement, in modern times, have 
ejlablifoed ideas of propriety and decency, very different from thoje 
which prevailed in the rude ages of antiquity." p. 12. 

This is a rare argument indeed ! " The increafe of know!" 
edge, and of the arts of civilisation and refinement ;in modern times!" 
According to this the Scripture is no rule at all : Mr. O. 
fays, p. 12, " Baptifm, by immerjion, might not, perhaps, eighteen 
hundred years ago, be offenfive in Judea," Sec. this is giving up 
the point* that they did fo in the days of the apoftles ; but 
now people are fo polifhed in their manners, that to be 
baptized according to the Scriptures is considered quite in- 
decorous by Mr. O. If he is a fample of politenefs and pal* 
B 



( H ) 

tjhed manner*, no wonder he has brought this as an argu- 
ment againft immerfton, as the only valid mode of baptifm. 
This argument cannot be of any force to fuch as take the 
Scriptures for the only infallible rule. 

6. Mr. O. has brought another argument againft immer- 
fton, and that is, that there is no exprefs command. He 
fays, p. 13, " For my part Icanfafelyfay, that I have never 
met with it, though it be now more than thirty years fince I be<*un 
the habit of reading the Scriptures in their original languages." 

Though Mr. O. has made this affertion, yet he fays, 
u The Greek word for baptifm, fgnifes any hind of wafhing, by 
fprinkling and of uf on, as often, if not much oftener, than by dip- 
ping" Here he has owned that the Greek word fometimes 
means dipping*, will he dare to fay that the Greek word for 
baptifm ever means fpr ink ling ? He knows it does not, if he 
can read Greek. He fays it means any kind of wafhing ; 
fprinkling is not any kind of wafhing. 

If Mr. O. fpeaks the truth, in faying that the Greek 
word oftener means wafhing, by fprinkling or pouring, than 
it means dipping, all the Greek writers and ancient fathers 
are- ignorant men compared to him ; for they all without 
exception agree, that the Greek word Baptizo from Bapto, 
means to dip, plunge, overwhelm, &c. I fhall only mention 
a few among the many. 

Scapula fays, the word baptizo, fignifies " to dip, or 
plunge into, a§ what, for the fake of dying or wafhing, we 
dip into water. Alfo to plunge, plunge under, overwhelm in 
water." John Calvin, the founder of Calvinifm, fays, " The 
word baptize, fignifies to plunge, and, it is plain, that the 
rite of plunging was obferved in the ancient church." Beza, 
who is allowed to be a learned critic, fays, " Neither does 
the word baptize fignify to wafh unlefs confequently, for it 
properly fignifies to plunge into, for the fake of tinging or 
dying." He fays, on Matt. hi. 11. "I indeed baptize* 
you with water — The word baptizo, fignifies to dip (as dy- 
ers in a vatt) feeing it comes from bapto, to dip, and feeing 
things, that are to be dyed, are dipped" It would be eafy 
to produce a hoft of learned critics who agree that to dip or 
immerfe is the only accurate meaning of the word baptifm 
in the original languages ; and though Mr. O. tells of 
reading the feriptures in their original languages for more 
than thirty years, yet any perfon who compares what he 



( *5 J 

has fard, with the writings of thofe who have explained 
the word baptifm, muft either conclude that he does not un- 
derftand Greek, or elfe that he has not told the truth about 
the meaning of baptifm. 

In p. 13, Mr. O. has almoft produced an eighth wonder of 
the world, concerning the Hebrews being baptized unto 
Mofes m the chad and in the fea. He concludes that bap- 
tifm could not be done here by plunging, unlefs the Egyp- 
tians experienced it. He is fo fond of fprinkling, as the 
mode of baptifm, that he has fnewn to his admirers, that 
the people were fprinkled from the cloud over them, or 
from the watery w T all on each fide. Had Mr. O. read the 
Scriptures in the EngliPn tranflation more critically, he 
would have found that the cloud he mentions was not like 
common clouds ; it was one the Lord went in- to lead the 
Hebrews through the wildernefs. " The Lord went before 
them by day in a pillar of a cloud to lead them in the 
way ; and by night in a pillar ofjire to give them light, to go 
by day and night." Exod. xiii. 21. When the Hebrews 
pa/Fed through the Red Sea, it is faid, Exod. xiv. 19, 20. 
" And the angel of God, which went before the camp of 
Ifrael, removed, and went behind them ; and the pillar of 
the cloud went from before their face, and flood behind 
them. And it came between the camp of the Egyptians 
and the camp of Ifrael ; and it was a cloud and darknefs to 
them,- but it gave light by night to thefe." This cloud had 
light in it for the Ifraelites, and darknefs for the Egyp- 
tians. The angel was in the cloud, and .what was a pillar 
of cloud by day, was a pillar of fire by night. This cloud 
had light, darknefs, and an angel in it ; but no water. The 
waters as a wall on each fide could not afford any fpray to 
fprinkle them with, for they were congealed, or run togeth- 
er like ice. Mofes fays, Exodus xv. 8. " The floods flood 
upright as an heap, and the depths were congealed in the 
heart of the fea." It would be a irrange thing for a per- 
fon.to be fprinkled while palling by a large body of con- 
gealed water. Mr. O. fays, fpeaking of this, p. 13, " The 
only way, therefore, in which they could have been baptized, mujl 
have been by their receiving a fprinhling from the cloud, hovering 
over them, or a fpray from the water, favJing as a wall on each 
Jide. ,y Who, but a man like Mr. O. could ever have in- 
vented fuch an explanation of the baptifm of the children 



( 16 ) 

of Ifrael unto Mofes in the cloud and in the fea \ He has 
told the admiring world of water from a pillar of fire, and 
fprinkling from congealed water. No wonder he can prove 
that fprinkling means wqjhiyg, and that a Greek word, 
which always means dipping among the Greeks, (who prac- 
tife dipping for baptifm to this day) means to fprinkle in 
this country, becaufe it is a colder country than Greece. 
Who ever heard of a climate altering the meaning of 
words before? It is not ftrange that the Palladium teems 
with encomiums of this eighth wonder of the world, and 
that the Monthly Anthology, with the exception. of his 
hard fpeeches, has praifed the work, and mewed its merit 
from its having pafTed through a fecond edition in a fhort 
time. When people read and believe the Scriptures, it 
will have one pafs more, even to the place from whence it 
Jhall not return. The way the Hebrews were baptized was 
this ; the water was a wall on each fide, and the cloud 
came down and covered them, fo that they were hid from 
the Egyptians. Thus they were buried alive for a 
time, though, all was dry. The wall was on each fide, 
the cloud was over them ; and thus they were baptized in 
the cloud and in the fea, not from the cloud and from the 
fea ; thus they were baptized unto Mofes. When a be- 
liever is buried in baptifm, he is furrounded with water, and 
buried alive, and then comes out, being baptized unto Chrift 
to walk in newnefs of life. 

All Mr. O. has faid, in pages 14 and 15, concerning 
Mofes' fprinkling the books and putting blood on Aaron's 
great toe, is juft like the church of Rome proving that 
"Heretics were prefigured by Samfon's three hundred 
foxes, which (fays the Bifliop) is exatfly the number of 
heretics." This is Ihe flowing eloquence of the pulpit. 
. Eloquence that keeps multitudes ignorant of the truth. 

7. Mr. O.'s feventh argument in favour of fprinkling, and 
againft immerfon, is taken from the examples of baptifm re- 
corded in the New Teftament, and the places which fpeak of 
being buried in baptifm, he fays, p. 15, " As for thofe exam- 
ples of baptifm recorded in Scripture, which are fuppofed to have 
been adminiflered by immer/ion, they are not related infucb a man* 
tier as to have no room for a doubt with refpeQ to the 
mode." 



( *7 ) 

He fays, " We read indeed in our Engli/h tranflation, that 
Jefus was- baptized by John in Jordan ; and then came up out 
of the water ; — and that the eunuch went down into the water 
with Philip, and when he was baptized, they came up out of the 
water." What can be plainer than this ? One thing is as 
plain, and that is, that Mr. O. has the preemption to come 
forward, and contradict it, and lay they did not go into the 
water, when the Scriptures fay they did. Suppofmg this 
place had read, " And Jefus was fprinkled by John in the 
meeting-honfe, and that the eunuch went into a meeting - 
houfe with Philip, and when he was fprinkled, they came 
out of the meeting-houfe ; iJ would it have been poiTible to 
make people think that they went into a river, and that 
they were buried there in baptifm, when the text fays, they 
were fprinkled in a meeting-houfe ? Every perfon would 
fay no. How then can Mr. O. think thus to impofe on the 
world, by uiing fuch enchantments, and telling people that 
going into a river means into a meeting-houfe, and that 
burying in baptifm means to fprinkle children, which his 
practice fhews, when there is neither command, nor exam- 
ple for it in all the Bible. 

The remarks Mr. O. has made concerning John's bap- 
tizing in Enon, and Jordan, on account of accommodating 
the camels, is fo ridiculous, that every candid perfon mult 
look on it with abhorrence, and confider him only as a fool- 
ifh man, manifefting his folly to every perfon who reads 
his book. 

As he has endeavoured to make people think that 
the Scriptures do not mean as they fay concerning baptifm, 
I will here contrail what he has faid on thefe places with 
what fome of the moft learned Paedopabtii'ts in the world 
have faid upon them. 

Mr. O. fays of John's baptizing in Enon, p, 16, "But 
inafmuch as it is faid> that John baptized in Enon becaufe there 
was much water there, it has been concluded thai he did it by im- 
merfion. This however feems to be a hafty conclufion, fupported 
by no other circumjlance but the mention of much water" Who 
are the perfons that form this hqfty conclufion, that John 
baptized by immerfon? Dr. Mofhiem, Chancellor of 
the Univerfity at Gottingen, is one of this defcription in 
Mr. O.'s opinion. He fays, in his Eccl. Hilt. vol. i. p. 54, 



( iB ) 

fpeaking of John, "And thofe who, moved by his folemn 
admonitions, had formed the refolution of corre&ing their 
evil difpofitions, and amending their lives, were initiated 
into the kingdom of the Redeemer by the ceremony of im- 
merfion, or baptifm." 

Hermon Witfius, in his Economy of the Covenants, vol. 
iii. p. 208, fays, " It was unlawful to adminifter baptifm 
but in a natural current, or collection of waters, as a river, 
lake, or fountain, becaufe according to them (the Jews) 
none could be duly baptized in water fetched from any 
place, and received in artificial receptacles ; the entire body 
was to be plunged at once." In p. 213, he fays, " It is cer- 
tain that both John and the difciples of Chrift ordinarily 
ufed dipping, whofe example was followed by the ancient 
churchy as Vofius and Hornbeck have fhewn from many 
teftimonies, both Greeks and Latins. It cannot be denied 
but that the native fignification of the word baptein and bap- 
tizein is to plunge or dip. Salmatius, in his observations on 
Sulpicius Severus, has made the following obfervations : 
Baptein from baptizein fignifies immerjion, and not afperfion, 
neither did the ancients baptize any but by dippings once or 
thrice, except clinnicks, or perfons confined to a fick bed. 
There is a greater copioufnefs of fignification, and a fuller 
fimilitude between the fign and the thing fignified in im- 
mer/i@n." 

Dr. Hammond, an honejl Paedobaptift writer, gives this 
account of John's baptizing in the river Jordan ; " And 
he (John) received them by baptifm or immerjion in the wa- 
ter of Jordan, promifmg them pardon upon the fmcerity 
of their conversion and amendment, or reformation of their 
lives. John, preaching repentance to the Jews in the def- 
ert, received all who came to him as new profelytes, for- 
faking their old relations, that is, their fins, and in token 
of their refolved change, put them into water, dipping them 
all over, and fo took them out again." 

John Calvin, fpeaking upon thefe words, and were baptiz- 
ed of him in Jordan, fays, " From thefe words, we may 
gather, that. baptifm was performed by John and Chrift, 
by plunging the whole body under water. 79 

Pifcater on this place has thefe words ; " This is men- 
tioned to fignify the rite of baptifm, which John ufed ; 
namely, plunging of the whole body of the man, ftanding in the 



( i9 ) 

river ; hence Chrift, being baptized of John in Jordan, is 
faid to come up out of the water" 

Can any man of candour fuppofe, that fuch men as thefe 
formed hafty conclufions, when they fay, that John plunged 
the perfons who came to him in the river Jordan ? If we muft 
believe what men fay concerning thefe accounts, fhall we 
believe fuch men as Dr.Mofhiem, Witfius, Calvin, Hammond 
and Pifcater, who agree in their teffimony concerning 
John's manner of baptizing ; or fhall we believe fuch a man 
as Mr, O. who has undertaken to prove that water came 
out of a pillar of fire or congealed water, and fprinkled the 
Hebrews ? Xet the candid judge. All Mr. O.'s cavils a- 
bout the other accounts of baptifm are of the fame nature, 
and are much better calculated to amufe, than inftru<5l the 
ignorant. His whole aim appears to me to be this, to make 
people think the fcriptures do not mean as they fay. He 
has endeavoured to explain away the plain meaning of 
baptifm in Rom. vi. 4, " Therefore we are buried with him 
by baptifm into death. Col. ii. 12. " Buried with him in 
baptifm," &c. 

He fays, p. 18, " There is an exprejfion, occurring once or 
twice in the writings of St. Paul, which feems to have full pojfef- 
jion of the imagination of our Baptijl brethren, and renders them 
pofitive that immerjion was the primitive mode of baptifm. Into 
fuch abfurdities do people precipitate themf elves, by fuffering their 
imaginations to become the interpreters of Scriptures." 

If underftanding the Scriptures, as they read, is pre- 
cipitancy, fome of the moft learned men in the world have 
precipitated themfelves into abfurdities, as well as the Bap- 
tifts ; and in faying this, he has ridiculed thofe of his own 
denomination, and confidered them as a fet of men govern- 
ed by imagination in their explanations of the Scriptures. 
The AfTembly of Divines, as they are called, have given 
the following explanation of this palfage. Rom. vi. 4, 
Therefore we are buried with him by baptifm. They fay, " In 
this phrafe the* apoftle feemeth to allude to the ancient 
manner of baptizing ; which was to dip the parties baptiz- 
ed, and as it were to bury them under water, for a while, 
and then to draw them cut of it, and lift them up, to rep- 
refent the burial of our old man, and our refurre<5Hon to 
newnefs of life." Can any perfon think that thefe men 
were precipitated into this explanation by following their 



( 20 } 

own imagination ? Let the candid judge. Dr. Hammond, 
on Rom. vi. 4, Buried with him by baptifm, fays, " It is a 
thing that every Chriftian knows, that the immerfton in bap- 
tifm refers to the death of Chrift ; the putting the perfon 
baptized into the water, denotes and proclaims the death and 
burial of Chrift, and fignifies our undertaking in baptifm 
that we will give over all the fins of our former lives, 
(which is our being buried together with Chrift, or baptized 
into his death) that fo we may live that regenerate, new 
life, (anfwerable to Chrift's refurredlion) which confifts in 
a courfe of all fan&ity, a conftant Chriftian walk all our 
days." Shall we think Dr. Hammond followed his own 
imagination ? Judge ye. 

Mr. Burket, a man much more free from imagination 
than ever Mr. O. was, fays on this fentence, buried with him 
by baptifm, " The apoftle alludes, no doubt, to the ancient 
manner and way of baptizing perfons in thofe hot coun- 
tries, which was by immerfton, or putting them under water 
for a time, and then raifmg them up again out of the wa- 
ter ; which rite alfo had a myftical fignification, reprefent- 
ing the burial of our old man fin in us, and our refurrediion 
t© newnefs of life." Thefe teftimonies are fufficient to con- 
vince every unprejudiced perfon, that Mr. O. is the very 
man who has^precipitated himfelf into abfurdities by fol- 
lowing his own imagination as the interpreter of Scripture. 
I think this paflage applies to Mr, O. with great propriety, 
Rom. i. 21, 22. "But became vain in their imaginations, 
and their fooliih hearts were darkened. Profefling them- 
felves to be wife, they became fools." 

Mr. O.'s obje&ion to thefe places referring to the mode 
of baptifm is this, that baptifm was not inftituted as a me- 
morial of Chrift ? s burial and refurre&ion. He fays, p. 18, 
" But in order to infer immerfion from thefe texts, they fhould frfl 
prove that baptifm was inflituied as a memorial of Chrift' s burial 
and refurreclion." This is eafily proved from Paul's writ- 
ing in this verfe ; Rom. vi. 4. " Therefore we are buried 
with him by baptifm into death ;" he then refers to his ref- 
urreaicn, " That like as Chrift was raifed up from the dead 
by the glory of the Father, even fo we alfo fhould walk in 
newnefs of life." Here he confiders baptifm a liletufs of 
his death; the burial was into death, or the likenefsof his 
death, and their being raifrd out of the water, was a likenefs 



( H ) 

of his refurreBi&i. He fays, ver. 5, " For if we have bzen 
planted together in the likenefs of his death, we fnall be alfo 
in the likenefs of his refurreS'wn" This exactly agrees with 
what is written in Col. ii. 12. " Buried with him in baptiim, 
wherein alfo ye are rifen with him, through the faith of 
the operation cf God, who hath railed him from the dead." 
It is as plain as words can exprefs, that baptiim is to fhew 
ChruVs death, burial and refurreaion ; the. believer's death 
to fin, and refurrecJion to newnefs of life, and his faith in the 
death of his body, and the refurreSion of it at the laft day. 
Mr. O. knew if he acknowledged this, it would overthrow 
all his plan of making baptiim a leal of his old paper ccve- 
riant*, which he reads to people in the meeting-houfe, 
when they come to have him put the marl of the beajt on 
the foreheads of their children. Ah, there is the difficulty, 
if the Scriptures mean as they fay, we are all wrong, who 
fprinkle children. This is an old trick of the clergy , to tell 
people the Bible has a fpiritual meaning, which is very dif- 
ferent from what it fays ; this is next to taking away the 
Scriptures from them. May the Lord halt en the time, 
when people mail believe what God has fpoken, inftead of 
believing fuch men, who " turn the truth of God into a 
lie," "handling the word of God deceitfully," and "per* 
verting the right way of the Lord." 

8. Mr. O.'s laft argument againft xmmerfwn, is the conduct 
of thofe who pracnfe in that way. Ke lays, page 27, 
" Like their mafter to whom they belong, i they go to and fro In the 
earth, and walk up and down in itS They creep into houfes, and 
lead away filly women ; throwing darknefs upon their under* 
ftandings, and prejudices and evil furmfes into their hearts." 

What a rare appearance this quotation makes, when 
compared with what he has laid in other parts of this fer- 
mon. In feveral places he mentions his Baptifl brethren, as 
though he was blood relation to them ; here he fays his 
brother B aphis are " like their mafler, (who accufed old Job) 
they go to and fro in the earth, and walk up and down in it" 
Is he a brother to the devil's fervants ! Though I do not think 
thofe he mentions are the devil's fervants, yet, if any perfon 
is difpofed to think Mr. O. one of Satan's fervants, 1 do not 
wifh to deprive them of the privilege of thinking fo, if they 
choofe it. His calling his Baptijl brethren the devil's fer- 
vants, appears to me like Joab's conduct to Amafa. He 



( 22 ) 

firft called him brother, then kiffed him, and afterwards 
Jlabbed him ; his tongue is fmoother than butter, but war is in 
his heart. He reprefents them as breaking up churches, and 
deferring go/pel called, and regularly ordained paf or s ; likely he 
means Mr. Green. His fermon on being born again is a 
fufficient proof of his ignorance of the fubjeft he has un- 
dertaken to write upon. Mr. O. mentions their creeping in- 
to houfes ; this he cannot prove true ; he fays, " and lead 
away filly women.' 9 I do not think that among all the 
women led away, there is one fo filly, as to believe fuch 
nonfenfe and contradictions as he has offered here to the 
public ; and which many men and women ai^ filly enough 
to believe, without any proof except his fay fo. 

Having examined the foundation of Mr. O's argument 
fpr fprinkling, and againft immerfion, and having fnewed that 
his arguments are unfcriptural, I fhall now examine fome of 
the arguments he has brought in his fecond fermon, to 
prove that infants are the proper fubjecls of baptifm. 

I. Mr. O.'s firft argument to prove that infants are fub- 
jecls of baptifm, is this, that believers' children are born 
members of Chrift's kingdom. He fays, p. 32. " Chriflian 
parents have the unfpealable fatlsfaclion of looking upon their in- 
fant offspring as born the fubjecls of Chrifis kingdom, and as- 
fuch they bring them to baptifm, the ordinance by which Chrif re- 
quires his fubjecls to be difinguifhed from the rejl of the world." 

Mr. O. has gone beyond the bifhop of Ror*!e in this quo- 
tation ; for he never pretended that children were born fub- 
jecls of Chrift's kingdom ; he held they were born in fin, 
and that baptifm took it away. The church of England 
holds that in baptifm the child is made a member of Chrift's 
kingdom, a child of God, and an heir of glory. This is 
one of the mod abominable falfehocds I ever law published in 
this, or any other country,; the pope would be afhamed of 
the affertion ; for if this is true, the idea of repentance, faith, 
jufif cation, being born again, and reconciled to God, is given up 
at once, as it refpe&s thofe who are born of believing pa- 
rents. If this is true, that believing parents fee their chil- 
dren born fubjecls of Chrift's kingdom, then they are 
as certain that their children are faints, as we are 
that the feed of an apple will produce an apple tree. 
If this is the foundation on which infants ftand as 
fubjecls of baptifm, it is eafy to remove it, and bring the 



( n ) 

whole of his lafelefs fabric to the ground. Chrift fays, 
" Except a man be born again he cannot fee the 
kingdom of God." Can a man be born again before 
he is born once ? No. Chrift fays, " Except a man be 
born of water and the Spirit he cannot enter into the king- 
dom of God." To be born of water is a natural birth, to 
be born of the Spirit is a fpiritual birth. Chrift fays, a man 
muft be born of the Spirit to enter into the kingdom of 
God. Mr. O. fays, children are bornfubjetls of ChriJPs king- 
dom. Which fliall we believe, Mr. O. or Jefus Chrift ? If 
Mr. O. fpeaks the truth, Jefus told a lie. John fays, the 
fons of God " were born, not of blood, nor of the will of th« 
flefh, nor of the will of man ; but of God." John i. 13. 
Mr. O. fays, they are born of blood, that is, of their pa- 
rents. Had he laid, " Anti-chriftian parents have the 
unfpeakable fatisfaction of looking upon their infant off- 
fpring as born the fuhjects of Anti-chrift's kingdom," it 
might have been eauly proved true* How are thefe fub- 
jedls of Chrift diftinguifhed from the reft of the w T orld by 
baptifm ? There is no diftinction made between thefe and 
others. Should a man pafs through Medford and hear the 
children life profane language, and be told that they were 
fubje&s of Chrift 's kingdom, would any perfon of common 
fenfe believe they were his fubjects ? They would not. I 
think this text applies with all its force to Mr. O. " But evil 
men and feducers fliall w r ax worfe and worfe, deceiving 
and being deceived." He has gone beyond the Bifhop 
of Rome. There I leave his Reverence. 

2. To prove that children ought to be baptized, Mr. O. 
calls them Chrift's lambs. The New Teftament never calls 
infants lambs ; if fheep mean old believers, lambs are 
young believers ; this is the meaning of the word. Thofe 
whom Mr. O. calls lambs, when they grow up, what are 
they ? Are they the humble followers of Chrift ? They 
are not. Many of them appear more like fwine than fheep. 
This argument is no proof that infants ought to be baptized. 

3. Mr. O. has brought another mafterly proof in favour 
of infants being the fubjects of baptifm, a proof which will 
ftrike convidion in every perfon who rejects the Scriptures. 
What is it ? He fays, " We our/elves in general were baptized 
in infancy ; fo were our parents, grand parents, and ancejlors 
hack for gencratious immemorial" Many people in the United 



( H ) 

States, fayshe, were baptized in infancy, the Ep\fcopalians y Dif- 
f enter s> Pre/by tcrians, Greek Churchy Rornijh Churchy Lutherans > 
Cahintflsy and throughout Germany y " are now, and have been for 
ages pqft, in the practice of infant baptifm." p. 33. Why did 
Mr. O. bring this as a proof of infant baptifm i Becaufe he 
could not find one place in all the Bible that mentions fuch 
a thing as infant baptifm. Suppofing a man fhould under- 
take to prove idolatry, becaufe fo many now and for ages 
paft have wcrfhipped idols, would this be a real proof? It 
would not. He has proved that they have all gone 
out of the -way, 

Infpeaking of his great grandfather proof he mentions, 
that thofe who firft fettled New-England had " more of the 
fpirit and cujioms of primitive chriflianity than any other defer ip- 
tion of people fine e the apoflolic age ;" thefe baptized children. 
If this is true, that the people who lived in New-England 
from the firft fettlement of it, till within one hundred years, 
pojfejl more of the fpirit and cujioms ff primitive chriflians than any 
Jince the apoflolic age y it is well for the Baptifls and Quakers, 
that their fpirit and cujioms cannot prevail in this day. 
They pofTeffed the very fpirit which thofe had who perfe- 
cted the primitive chriftians. This fpirit which they had, 
led them to hang and banifh Quakers. In Salem, where 
they hung the Quakers, they banifhed Mr. Roger Williams, 
a Baptift min-ifter, becaufe he did not believe in infant bap- 
tifm. In Charleftown they put the Baptifts in jail for 
holding a meeting in a private houfe, and even fentenced 
them to banifhment ; and becaufe they would not go, they 
fhut them up in Bofton jail for feme time, and then took 
them out and fent them off to fight the Indians. When the 
Baptift meeting-houfe was built in Bofton, one of thofe 
pious anceftors told the court, that they were/oz// murderers* 
becaufe they denied baptifm to infants. (If this was true, 
many of the clergy of this day are fuch murderers ; for I 
do not believe they fprinkle one half of the children that 
are born in their parifnes.) On account of what this man 
faid, the court gave orders to have the meeting-houfe nail- 
ed up, and they made a law that if any houfe of this kind 
was built without leave of the court, the houfe and land 
fhould be forfeited ; and if any already built fhould be fo 
improved, it fhould be forfeited. This is a fhort account 
of the fpirit and cuftoms of the pious anceftors who prac- 



( * 5 ) 

tifed infant baptifm. If we are to judge of their fentiments 
as to baptifm and other things from their conduct, it ap- 
pears to me that we muft conclude that their fentiments 
were as different from the primitive chrijlians, as was their 
conduct. Mr. O. quotes Dr. Mather to prove, that thofe 
Baptifts were excluded from other churches for immoral 
conduct ; this immoral conduct was nothing more than dis- 
believing infant baptifm, and worfhipping God contrary 
to a law Mr. Mather moved the court to make againil 
them. 

4. Mr. O.'s fourth argument to prove that infants are 
the fubjects of baptifm is this, that if infant baptifm is a cor- 
ruption, it ought to-be (hewn, when, and by whom it was 
firft introduced. 

He fays, p. 34, " Since we are told with Jo confident an air 
that infant baptifm is a grofs corruption of OhrijV s ordinance, 
have we not a right to demand of them when, and by whom, 
it was firft introduced?" It is not. difficult to anfwer this de- 
mand, When and by whom this corruption was introduced, 
though he feems " conflrained to believe that it is coeval with 
chriftianity hfelf" p. 35. 

The moll authentic account I can find of the firft child, 
that was ever baptized, was in the year 370. This is given 
by Mr. Robertfon, a man as well acquainted with ancient 
Eccleuaftical Hiftory as any man that has ever written upon 
the fubject. . He fays, " During the three firft centuries, 
chriftian congregations all over the eaft fubfifted in feparate 
independent bodies, unfupported by government, and con- 
lequently without any fecular power over one another. All 
this time they were baptized churches, and though all the 
fathers of the four firft ages, down to Jerom, were of Greece, 
Syria and Africa, and though they give great numbers of 
hiftories of the baptifm of adults, yet there is not one re- 
cord of the baptifm of a child, till the year three hundred 
and feventy, when Galates, the dying fon of the Emperor 
Valens, was baptized, by order of a monarch, who fwore 
he would not be contradicted. The age of the prince is 
uncertain, and the affigning his illnefs, as the caufe of his 
baptifm, indicates clearly enough that infant baptifm was 
not in practice."* From what Dr. Mofheim fays, it is 

* Robinfotfs Refcarchesyp. $$. 
C 



( ** ) 

plain that infant baptifm was not in fafhion in the third cen- 
tury. He fays, of the Lord's fupper, vol. i, p. 282, 
" Thofe who were in a penitential ftate, and thofe alfo who 
had not received the facrament of baptifm^ were not admit- 
ted to this Holy Supper." He alfo tells us who received 
baptifm, in p. 283, " There were, twice a year, ftated times, 
•when baptifm was adminiftered to fuch as, after a long 
courfe of trial and preparation^ offered themfelves as candi- 
dates for the preparation of chriftianity," Thefe were not 
infants. In p. 285, he fays, " After the adminiftration of 
which, the candidates returned home, adorned with crowns, 
and arrayed in white garments, as facred emblems ; the 
former, of their vi&ory over fin and the world ; the 
latter, of their inward purity and innocence." This ap- 
pears very different from a maid carrying a little child 
home in a filk blanket after an ignorant priefthasfprinkled 
a little cold water on his tender face. From what Dr. 
Mofheim hasfaid of baptifm in the fourth century, there is 
no reafon to think it was pradtifed. He fays, p. 388, " The 
perfons who were admitted into the church by baptifm^ were 
obliged, after the celebration of that holy ordinance, to go 
clothed in white garments during the fpace of {qvqxi days." 
It is in vain for Mr. O. to rife up againii fuch teftimonies 
as thefe to prove infant baptifm a tradition of the apcftles, 
from fuch a man as Origen. Though it is not ftrange that 
he mould undertake it, after he has proved infant baptifm 
from Abraham's circumcifing knife, and brought fprink- 
ling from a pillar of fire. What a wonderful age this ! 
to produce fuch learned Do&ors of modern divinity 1 

After infant baptifm was confidered an apoftolic tradi- 
tion by fome, it was difputed by others > and never was de- 
cided till the year 402. At this time, the difpute was de- 
cided in Africa by a council of 92 Bifhops, who in their 
African ivifdom, declared infant baptifm an apojlolic tradition. 

Dr. Taylor, in his book of prophecy, p. 237, fays, " And 
the truth of the bufinefs is, as there was no command of 
Scripture to oblige children to the fufception of it, fo the 
neceffity of Paedobaptifm was not determined in the church 
till the canon that was made in the Milevitan council in Af- 
rica, never till then." fo the year 416, the fifth general 
council, held at Carthage, made this decree; " We will, 
that whofoever denies that little children by baptifm ace 



( *7 ) 

freed from perdition, and eternally faved, that they be ac* 
curfed." See Magd. p. 375. Should Mr. O. undertake to 
prove that this account is not true, it is hoped he will bring 
ibmething more fubftantial than Origen's apoflolic tradition, 
or Pelagius, Hermes, and fuch men as have faid nothing 
about the fubject he contends for. 

Mr. O. fays it fhouldbe fhewn, " By whom this corruption 
was introduced." This can be eafily done. The man who fir ft 
introduced infant baptifm into the world, according to the befL 
information I can find, was an African Monk, a dark and 
confufed genius, fmce known by the name of St. Aguftine. 
" He either invented pr compiled from popular errors, 
the doctrine of original fin, in a meaning grofs, falfe, hor- 
rible ; a meaning, however, which required the baptifm of 
infants." This fin, he taught, was brought on men by 
Adam's tranfgreflion. This fentiment cauied men to have 
hard thoughts of God, that they muft be damned for Ad- 
am's fin. " To remove this objection," Auguftine taught 
" that God had provided a remedy for this fad cafe, and 
had connected the benefit of it with water baptifm, which if 
it was rightly adminiftered, took away die guilt of Adam, 
and conveyed a good difpofition called grace, to counteract 
the bad qualities of nature, and infufed the Holy Spirit of 
God to dwell in the heart, and difpoifefs Satan." Saint 
Gregory affirmed, that " every individual had in him Adam, 
Eve, and Satan ; baptifm walhes away all thefe three, and 
fuperinduces the Holy Spirit of God, and faving grace ; 
therefore nothing can be more natural than to baptize in- 
fants as foon as poffible."* 

This newfangled " Original fin, was a fine pretext ; 
the pafiions of mothers were foft materials ; the minds of 
children were pliable ; and the flaming, fiery difpofitions of 
the monks were accounted by themfelves the Spirit, the 
Almighty Spirit of God." 

This is a complete defcription of thofe minifters and pa- 
rents who are now the advocates for fprinkling children. 
If a child is like to die, a minifter muft come and baptize 
them, that they may not die under the curfe of that origin- 
al fin, invented by the African monk, and which can be taken 
away by the grace of baptifm. In the fifth century, Chry- 

* See Robertforfs Refe arches, p. 391. 






{ *») 

foftom faid, " That infants ought to be baptized, as univer- 
fally received by the Catholic Church, to take away original 
Jin." See Magd. p. 375. The bilhop of Alexandria faid, 
book 7, chap. 27, " That all baptized infants are believers, 
and all unbaptized infants are unbelievers. "* 

In the fixth century, Pope Gregory the Great, in book i. 
p. 4, fays, " Let all young children be baptized, as they 
ought to be according to the tradition of the fathers." In 
the feventh century Ifodorus faid, " that if children were 
not baptized, and fo thereby renewed, and original fin wafh- 
ed away, they were in a ftate of damnation. "f In the 
eighth century baptifm was adminiftered in Latin, and fait 
was uied in baptifm. See Magd. 384. In the ninth cen- 
tury there was an addition made to this corruption, which 
was, that the head, ears and nofe of the child, fhould be 
falted and anointed before baptifm. \ 

There were none, that I can find, who ever pretended 
that infant-baptifm was any thing but an apojlolic tradition, 
till the tenth century. The firft man, who undertook to 
prove infant baptifm fcriptural, in this century, was one 
Smaragdus ; his words are tbefe, " That little infants are 
to be baptized, becauie it is faid, Suffer little children to come 
unto me, and forbid them not, &c. ; hence (faith he) the holy 
mother church doth beget the innocent infant into an holy 
and pure ftate, by the grace of baptifm. ,, What a wor»- 
- der ! a mother begetting a child into a pure ftate by the 
grace of baptifm ; this is like fprinkling from a pillar of 
fire. 

In the eleventh century it was voted, that fait mould be 
put in the child's mouth, when it was baptized. How ev- 
ident it is, that infant baptifm is a corruption of Chrift's or- 
dinance ; there are fcarcely two centuries in which it has 
been alike. 

Sprinkling for baptifm was introduced into England in 
the year 1644, in this manner; the Proteftants who fled 
from England in the time of perfecution, went into Geneva, 
where Calvin fprinkled inftead of immerfmg ; when they 
returned to England, they brought the new faftiion of 

* See Danvers* Hiftory* 

f See Mag. p. 148. 

% See Magd. p. 237, 162.. 



( *9 ) 

fprinkling with them ; this caufed fome difpute ; however, 
to decide the matter, 49 Divines (as they were improperly 
called) among the Prefhyterians, met in a fynod to deter- 
mine this difputed point ; 24 were for the old way of dip- 
ping, 25 for the Geneva practice of fprinkling ; a majority 
of one carried the day. This was foon after eftablifhed by 
an ordinance of parliament.* Notwithftanding fprinkling 
was thus introduced, yet Mr. O. has undertaken to prove 
fprinkling from the fcriptures, when it never was praclifed 
excepting in the church of E.ome till within a few years. 
Well did Ifaiah fay of falfe teachers, his watchmen are blind, 
they are all ignorant. If thefe accounts are not enough to 
prove to Mr. O. and his friends that infant fprinkling is a 
corruption of Chrift's commands, and if this is not fufficient 
to ihew when and by whom the corruption was firft introdu- 
ced ; if he wifh it, I am ready to give him enough of it 
from fubftantial authorities. 

5. Mr. O.'s fifth argument to prove infants the fubjecls 
of baptifm is taken from the writings of the fathers, the 
immediate fuccefTors of the apoftles ; thefe are mentioned 
in p. 36. He has named jfujlln Martyr, Ireneus, Origen, Auf- 
tin, John Chryfojlom, and Pelagius. What did they fay? 
Mr. O. fays, p. 36, that he (Juftin) has faid, there were 
fome aged Chriftians, who were made difciples in or from 
their infancy." Is there any thing here concerning infant 
baptifm ? Surely no. Does baptifm make difciples i It 
does not. The apoftles were to teach firft, and then bap- 
tize. A difciple is' one vho forfakes all for Chrift. Luke 
x * v * 33> " So likewife, whofoever he be of you that forfak- 
eth not all that he hath, he cannot be my difciple." 

Mr. O. fays, p. 86, " Ireneus, who was born before the death 
§f St. John, is yet more full in his tejlimony" He has not 
told his readers what this full teftimony is. I here give 
Ireneus's words ; he fays, fpeaking of Chrift, " He came to 
fave all, all I fay, who by him are born again unto God, in- 
fants, and little ones, and children, and young men, and 
old men." Can any perfon of common fenfe think there is 
any thing in this quotation to prove infant baptifm ? There 
is not one word here about any kind of baptifm. What 

* See Encyclopedia^ Art, Baptifm. 
Cz 



( 3o ) 

ftraits a man muft be in to bring fuch things as thefe for a 
proof of infant baptifm ! 

The next father brought as a proof is Origen, who lived 
in the third century. Origen fays, " The church received 
a tradition or order from the apoftles to adminifter bap- 
tifm to infants.'' Here is the foundation of infant baptifm, 
tradition ! This is where the church of Rome receives 
its authority for baptizing children. If infant baptifm is a 
tradition> it is not in the fcriptures, if it is in the fcriptures, 
it is not a tradition. Thefe proofs are fo fimple, that a think- 
ing man, who reads the fcriptures ; muft be convinced, that 
if the fcriptures are a rule, thefe authors are not any proof 
of a practice mentioned by them as a tradition. 

6. Mr. (Vs fixth proof that infants are the fubjects of 
baptifm, is the conduct of thofe who rejected the practice. 
This is mentioned in p. 39, whom he calls " the madmen of 
Munfter, the German Anabaptifls ." 

What proof is this in favour of infant baptifm ? So long 
as believers' baptifm is mentioned in the fcriptures, and no 
other, allowing thofe men did wrong in fome things, does 
that prove that the fcriptures are not true ? Mr. O. inti- 
mates, that the Baptifts are wrong in their baptifm, be- 
caufe they are a little modern fe ft. He forgot that the Con- 
gregationaltfts and Prejbyterians were modern feBs, as well 
as the Baptifts. If believers' baptifm is wrong, becaufe it 
is practifed by a modern feet, certainly infant baptifm is 
wrong, for the denominations who practife it are not men- 
' tioned in the fcriptures. They do not mention any fuch 
fects as Prejbyterians, Congregationalifts, or Baptifts, nor any of 
the fafhionable names ufed in the world. I do not believe 
in baptifm by immerjion becaufe the Baptifts practife it ; but 
becaufe I find it in the fcriptures. I do not reject infant 
fprinUing, becaufe the CongregationaMs practife it ; but be- 
caufe it is not once mentioned in the fcriptures. I do not 
profefs to be a Baptift, nor a Congregaiionalift, but a Chriftian, 
rejecting all party names for that given at Antioch. 

Mr. O. will find as much difficulty in proving his denom- 
ination any thing more than a modern feet, as the Bap- 
tifts will ; both his and their name is unfcriptural ; and 
they are both Anti-chriflian names, which I reject, though I 
do not reject the baptifm practifed by the Baptifts. To 
charge the conduct of the people of Munfter on the Bap- 



( $1 ) 

tills is entirely ungenerous ; if they were oppofed to thfe 
government, they feem to be fucceeded by the Congrega- 
tional clergy, who have appeared of late years, according 
to Dr. Morfe's defcription of them in Connecticut, an 
ariftocratical body, who ferve as a check to the overbearing 
fpirit of republicanifm in that State ; and as their fafl and 
thank/giving fermons appear to me, they would overthrow 
the prefent form of government, and have one more Hi* 
erarchical than the government is, under which all men 
axzfree and equal. 

7. Mr. O. -s feventh argument to prove infants the fub- 
je&s of baptifm, is taken from prefumption. He fays, p. 40, 
u And if we be able, as in this queflion concerning infant baptifm, 
to trace the pratlice of it up through all preceding ages to that of 
the apq/lles, it mujl be allowed a Jlrong prefumptive argument in fa- 
vour of its having originated with the apoflles the?nfelves." 

This prefumptive argument is fo far from being a proof of 
the truth of infant baptifm, that it is confidered in Scrip- 
ture, a defpifmg the word God, and rebelling againft his 
commands. To mew what this prefumptive argument is, I 
will here give the Scripture account of prefumption. Pre- 
fumptive perfons are defcribed in Deut. xviii. 20, 22. 
" But the prophet that mall prefume to fpeak a word in my 
name which I have not commanded him to fpeak, or that 
mail fpeak in the name of other gods, even that prophet mall 
die. When a prophet fpeaketh in the name of the Lord, if 
the thing follow not, nor come to pafs, that" is the thing 
which the Lord hath not fpoken, but the prophet hath fpok- 
en it prefumpiuoufly, thou malt not be afraid of him." Here 
obferve, to prefume is to fpeak that which God has not com- 
manded. 

We have a defcription of prefumptuous perfons in 2 Pet. 
ii. 10. ** Prefumptuous are they, felf-willed, they are not 
afraid to fpeak evil of dignities." It is evident from this, 
that a prefumptuous perfon is one who goes by his own will, 
and not by the word of God, and who fets up his own will 
as a rule for others inftead of the word of God. We are 
told of the greatnefs of the fin a perfon commits, when he 
does any 'thing prefumptuoufly, in Numbers xv. 30, 31. " But 
the foul that doeth aught prefumptuoufly (whether he be 
born in the land or a ftranger) the fame reproacheth the 
Lord 5 and that foul fhail be cut elf from among his pea- 



( 3* ) 

pie. Becaufe he hath defpifed the word of the Lord, and hath 
broken his commandment, and that foul fhallbc utte rly cut 
off from among his people." Here obferve, to do any 
thing prefumptuoufly, is to reproach the Lord, defpife his word, 
to break his commandment. Prefumption is fo far from be- 
ing a proof of infant baptifm, that it is an awful fin in the 
fight of God, and an evidence that Mr. O. has defpifed the 
word of God, and fet up his own will as a rule for others, 
inftead of the word of God. 1 leave it with the can did to 
judge, whether his prefumptive argument is any thing to- 
wards proving infants the fubjedts of baptifm. 

8. An eighth argument ufed by Mr. O. to prove infants 
the fubjects of baptifm is this, that there is nothing faid 
againft it in the Scriptures. This is mentioned in p. 40. 
He fays " As there is abfolutely no text in the Bible forbidding it, &c. 
This is one thing in Mr. O.'s prefumptive opinion, that coun- 
tenances infant baptifm, that there is no fcripture which 
forbids it ; what is not commanded is forbidden ; this then 
is 3ji uncommanded duty ; a duty not forbidden. Can 
there be any reward for doing what is not forbidden nor 
commanded ? Upon this plan a man might baptize dogs 
or any other animal ; there is no place which fays, thou 
lhalt not baptize a dog» But w T ill it anfwer to do it ? It 
will as well as to baptize children. Every time a child is 
fprinhkd, the man who does it, " takes the name of the 
Lord God in vain," for he ufes it where God has not com- 
manded him. In this way the church of Rome baptized 
meeting houfes and bells, and one bifhop baptized the 
Duke of Alva's Jlandard, and called it Margaret. Pope John 
baptized a meeting-houfe bell, and called it John. This 
was right upon Mr. O.'s plan, for it is not forbidden in the 
fcriptures. Let the thinking judge whether this argument 
is any thing towards proving infant baptifm fcriptural. 

9. Mr. O. has brought the law of nature and nations, to 
prove infants the fubjefts of baptifm. This is in page 41. 
This is like Dr. Featly's argument to prove the dif- 
tinclion of clergy and laity, written in the year 1642. 
He fays, p. 124, " The diftin&ion ofpriefl and people is more 
ancient than the levitical law, and founded in the very law 
of nature ; for the Indians have their Brackmans, the Turks 
their Muftees, the heathen Romans had their Flamines and 
Arch-famines, the Britons and Gauls their Druids." How 



( 33 ) 

eafy it is to prove things when men go beyond the Bible ! 
After Mr. O. fays, "An illuflration of all the numerous pajfages 
of Scripture countenancing it, cannot be expected in a Jingle dif 
conrfe ;" he] then goes to the law of nature and nations to 
prove it. If it is in the fcriptures, this is fufficient ; if it is 
there, why need he go any where elfe ? The fad is, there is 
not one place in the fcriptures that mentions it. I have 
looked through 67 pages of his book to find the paflage 
which mentions it ; but one among them all I have not 
found. " Lo this only have I found, that God hath made 
man upright, but they have fought out many inventions," 
infant baptifm for one. 

10. Mr. O.'s tenth argument to prove infants the fub- 
jecls of baptifm is this 5 p. 43, u The jmus parent, in entering 
into covenant with God, and giving up hfmfelf, does, at the fame ■ 
time, dedicate to him and his fer vice whatever he can call his own." 
What is this covenant the pious parent enters into ? It is 
one read to him in a meeting-houfe ; fome are half way 
covenants, and I conclude fome muft be whole way, and 
fome no way covenants. The half way plan makes the 
parent neither in the church nor out of it, as I underftand 
if; the whole way one entitles him to all the privileges of 
that church of antichrift. The no way covenant brings a 
perfon into a ftate of confufion, and blind fubmiffion to an 
ignorant prieft. Thefe covenant matters are all as unfcrip- 
tural as the Roman Catholics' Purgatory. This giving up 
themfelves to God is only giving themfelves and their 
children to the minifter ; when this is done, they fay they 
belong to the minifter's church; this I believe is true, 
This giving themfelves up to the minifter, Mr. O. calls 
entering into covenant with God, that is with the minifter. 
Thefe people dedicate their children to God, that is to the 
minifter, who in the opinion of the ignorant is God upon 
earth, or the parijh god ; whom they ferve with fear, and 
tremble before without rejoicing. There is nothing in 
the Scriptures for this conduct ; this is the fuperjlitious fooleries 
of paganifm and popery. Does all this prove infant baptifm ? it 
proves that it is a human invention. When the parent dedi- 
cates his child to the minifter, he is taught that it is a du- 
ty, becaufe it is faid, " fuffer little children to come unto 
me, and forbid them not,'' &c. The clergyman's fpiritual 
meaning of this is, bring little children to me, the minifter, 



" ( 34 ) 

and forbid them not, for of fuch are the members of my 
church; that is, my church are as ignorant of regeneration, as 
this child is of generation. Mr. O. fays, p. 43, of children, 
* If they befo included inthe covenant made 'with their parents, as to 
receive the promife of God's blejftng and fpirit ; if they have 
been redeemed by Chrift, ought they not to be baptized in token of 
that redemption ?" 

Ah ! Doctor, there is the //"about them ; if they are in 
the covenant with their parents. They are in the fame 
covenant their parents have made with the minifter and his 
church, for themfelves and their children. That covenant 
or obligation in one part is to fupport him for life, whether 
they like him or not, and if the parents all die before the 
minifter, the children ^re in the covenant, fo that they mull 
fee the covenant agreement fulfilled. If children are re- 
deemed oy Chrift, they ought to be baptized ; but are 
they redeemed ? This cannot be proved, unlefs it can be 
proved that they are born fubjecls of Chrift' s kingdom, which 
is not true. If this is a proof of infant baptifm, I will 
bring another ftriking proof of it, as much to the purpofe 
as this. 1 Chron. i. 1, " Adam, Sheth, Enojb" Infants 
are all the children of Adam, though they may not be of 
Sheth, or E?ioJh ; confequently they ought to be fprinkled 
according to the tradition of Origen and the Church of Rome* 

1 1. Another argument brought by Mr. O. is this, p. 44, 
€i jfewi/lo parents were allowed to make vows in the name of their 
children, which vows thofe children as they came of age, were 
bound to perform" This he proves from Hannah's giving 
Samuel to the Lord. When he has told the ftory about 
Hannah, he then fays in this page, " Have not chriftian pa» 
rents the fame right iG difpofe of their children P May not they, 
by the fame paternal authority, and for the fame reafon, in baptifm 
dedicate their children to be the fervants of Chrift ?" This ar- 
gument is fo fimple, that it only needs to be mentioned, 
and it is feen to be no proof at all. 

He mentions Noah's covenant, p. 44, " To Noah he faid, 
Gen. vii. 1 " come thou and all thy houfe into the ark" : " On 
account of his righleoufnefs, his whole family were allowed to 
Jhare with him in the privileges of the ark" If this is a proof 
of infant baptifm, it mull now read thus to believers \ 
" Come, ye believers, and all your children into the cove- 
nant, and as Noah's ehiidren were allowed to (hare with 



( 35 ) 

him in the privileges of the ark ; fo your children are al- 
lowed to fhare with you in the privileges of the church," 
Should thefe churches (which Mr. G. fays the Baptifts are 
breaking up) float upon fome Armenian mountain, and there 
get aground, thefe believing parents will find the need of 
fome other privileges befides ark privileges, Every place 
which mentions children, Mr. O. brings as a proof for in- 
fant baptifm. Why does he not mention that text where 
it fays, " And the parents had their children baptized ac- 
cording to the command of Chrift i" The difficulty is, it 
is in the catechifm, and in many other books befides the 
Bible. Thefe Scripture proofs make me think of an igno- 
rant man, w T ho found a watch feal ; another man wifhed to 
buy it of him, he refufed to fell it ; the man afked him why 
he would not fell it ; " whjr, faid he, I mean to keep it, and 
get a watch made to it." He thought the feal was the 
main thing about a watch. This is like Mr. O.'s proofs of 
infant baptifm ; he has found the word infant, little children^ 
offspring, little ones, &c. and though there is nothing faid a- 
bout their being baptized, yet he keeps the texts, and makes 
baptifm to them. When it fays, " he put his hands on them 
&nd blefTed them," he only reads the word, baptized them t 
and the matter is proved to all who believe what he fays. 

There are feveral other things mentioned in the latter 
part of this difcourfe concerning federal holinefs, houfehoU 
baptifm, women's communing, &c. that are of no force as ar- 
guments to prove infant baptifm ; which I fhall pafs unno- 
ticed, until Mr. O. wifhes me to prove that fprinkling chil- 
dren is the main pillar of Anti-chrift s kingdom, and the door, 
at which the greateft abominations have been introduc- 
ed into the world that have ever been known. Should I 
ever be called on to prove this, I am ready to do it from 
fuch authorities as cannot be overthrown. 

As T begun my remarks by introducing Balaam, in whofe 
way I believe Mr. O. has gone, I fhall conclude with a 
few remarks concerning the falfe prophets on Mount Car- 
mel, recorded in 1 Kings, xviii. In the days of Ahab, 
there were four hundred and fifty prophets of Baal, and one. 
prophet of the Lord. Elijah, the Lord's prophet, ordered 
the people and falfe prophets to meet at mount Carmel, to 
have the matter decided, whether the Lord was God, or 
Baal. It was agreed on that the God who anfwered by 
fire was die true God. The prophets of Baal, being many 



( 36 ) 

prayed firft to their God. The prayer was, O Baal hear 
us ! they continued this prayer till noon ; but there was no 
anfwer. At noon Elijah mocked them, and faid, " Cry 
aloud, for he is a god, either he is talking, or he is puriu- 
ing, or he is in a journey, or peradventure he fleepeth and 
muft be awaked." They continued this cry till the time 
of the evening facrifice ; but there was no anfwer to their 
prayer. Elijah then built an altar, and called on his God ; 
the fire came down and confumed the facrifice, and the 
people cried, the Lord, he is the God;, but the falfe proph- 
ets did not join with the people. 

After this, Elijah ordered all thefe prophets, who had 
been feafting at Ahab's table, while he was eating bread 
and flefh, and drinking brook water, to be flain. Mr. O. 
has, in my opinion, done as thefe prophets did in their 
prayer. He has called on Adam's covenant to hear him, 
and afford him a proof of infant baptifm ; he has called 
on Abraham's covenant, on Noah's covenant, on the pillar 
of fire, on the blood that fprinklecr the people in the days 
of old, on the light of nature, on polifhed manners and re- 
finement, oh "tradition, on prefumption, on federal holinefs, 
on Greek terms, on fathers, grandfathers, and great grand- 
fathers, and feveral other things, but, alas ! there is no 
voice. Me has not found one word about infant baptifm 
in all the places he mentioned in the Scriptures. If he can 
call any louder than he has, I advife him to, for if infant 
baptifm is true, he can find it in the Scriptures. Only the 
plain account of baptifm recorded in the Scriptures will 
overthrow all his arguments, though there were as many of 
them as there were falfe prophets, who were flain by Elijah's 
orders at the brook Kifhcn. I leave thefe things to the judg- 
ment of the candid, -hoping they may ferve to convince my 
fellow-men of the importance of reading the Scriptures, 
and walking according to that rule, inftead of amending to 
the commandments and doctrines of men, which are all to 
perifli in the ufing. 

[Now preparing for the prefs, and will foon be publif?:ed, three 
letters, one by Ellas Smith to William Gridley, one by Thomas 
Baldwin to Elias Smith, on the fubjecl of his letter to William 
Gridley ; one by Elias Smith to Samuel Stillman ; with remarks 
on each. Alfo remarks on Thomas Baldwin's firman on the 
purpofe of God the foundation of effi'dual calling. With afcriplu* 
ral explanation cf the words purpofe, elecl } and $k3ion*~} 



FIVE 

LETTERS 



WITH 



REMARKS. 



LETTER I — From El ias Smith of Port/mouth, ^Wil- 
liam Grid ley of Bcfton. 

LETTER II — From Thomas Baldwin of Bofion. t$ 
El ias Smith, on the fubjecl of his Latter /o William 
Grid ley. 

LETTER III— From El ias Smith to Samuel Still- 
man of B oft on, on his treatment to El ias Smith and his 
Friends. 

LETTER IV— From the Church at Wohurn, to Elias 
Smith. 

LETTER V—From Elias Smith to the Church in V/a- 
hum, Alfo, Remarks on the Minutes of the Warren Alio- 
ciation, held in Bofion, Sept. 1804. 



I wrote unto the Church, but Diot'repkes, who loveth to have />/£- 
eminence among them, receiveth us not. Wherefore, it I come. I will 
Temember his deeds which he doeth, prating againft us with malicious 
words ; and not content therewith, neither doth he hifirfelf receive the 
brethren, and forbiddeth them that would, and cafteth them cut of the 
Church. 3 John, 9, 10. 

Alexander the Copperfmith, did me much evil; the Lord reward him 
according to his works ; of whom be thou ware alfo ; for he hath 
greatly withftood our words. At my firft anfwer no man flood with 
me, but all men forfook me : I pray God that it may not be laid to 
their charge. Notwithstanding the Lord flood with me, and Strength- 
ened me, that by me the preaching might be fully known, and that all 
the Gentiles might" hear, and I was delivered out of the mouth of the 
lion. 2 Timothy , iv. 14, 15, 16, 17, 



BOSTON : 
PRINTED BY J. BALL, FOR ELIAS SMITH, 

1804, 



1 



LETTER I. 

Ft'em Elias Smith of Port/mouth, (N. H.J te William 
Grid ley, of Bofkon* 



Port/mouth, July 18, 1803, 
BELSVED BROTHER, 



T 



HE kingdom of our Lord Jefus. being trie moil 
glorious of all kingdoms, and the one which fhall finally [wal- 
low up all others, when themyftery of God {hall be fmiihed, 
we cannot be better, employed than in writing and fpeaking- 
of the glory of in ; which glory is fo viable, that every mem- 
ber of Chrift muft fee and rejoice in it. In meditating on 
the things relative to the kingdom of Chrift, this morning, 
my mind has been running on this paflage, in the 1 Peter, iy, 
17, " For the time is come that judgment mud begin at tri$ 
houfe of God.' 5 My thoughts are different from people ia 
general about this paffage : I here communicate them for 
your confideraiion. The words contain two things : 

1. The houfe of God. 2. The judgment that muik 
begin at this houfe. 

1. The houfe of God. That the houfe of God itteans 
believers in Chrift, is plain from Heb. ill, 6 5 " But ChriA 23 
a Son over his own houfe, whofe houfe are we. if we hold 
faft the confidence, and the rejoicing of the hope firm unto 
the end." 1 Tim. iii, 16, <; But if I tarry long, that thou 
mayefl know how thou oughteft to behave thyfelf in the 
houfe of God, which is the church of the living God, ths 
pillar and ground of the truth." 

2. The fecond thing is, that judgment muff begin at - 
the houfe of God. It is generally thought, that the judg- 
ment mentioned here, means feme great perfecution which 
came on the churches by their enemies \ fuch things are never 



( 4 ) 

called judgments, but tribulations, or fome fuch tiling. The 
word judgment means a punifhment brought on a perfon or 
church for their iinful departure from God. The Scrip- 
tures fay, " Judgments are prepared for fcorners," and God 
fays to Ifrael> for their tranigrellion, " I will bring on them 
the fword, famine, peftilence, and wild beafts, my four fore 
judgments." It is evident, that judgment means punifh- 
ment ^ this is come on the Baptift churches in the preient 
day. Judgment is begun, and I fear but few know it, which 
is one part of the judgment. I will mention the things 
which appear to me to be the caufe of the judgments com- 
ing, which is, conformity to this world. This is true as to 
churches and the minifters. 

There is foinething in every believer, which is like 
this world, and if he does not deny it, he will gratify it, and 
as foon as his love grows cold, he thinks of eicaping reproach 
from the world, by holding to the doctrine of the gofpel, 
and the ordinances in ientiment, and in practice conforms to 
the world, calling this prudence ; faying we mule not give 
occafion to the world ; but that word called prudence, is 
pride : this leads him to fay, " Let us be like other nations, " 
and then " they mingle themfelves with the world, and learn 
their ways." This conformity begins among the rich, and 
many of the poor follow their example, while others groan 
to fee it fo ; " but they may not make mention of t 
of the Lord." The church having thus conformed, they 
next eafily perfuade their minifter to conform with them ; 
and it foon becomes " like people, like prieft." When this 
takes place in a church, they will fnape the practical part 
of their religion according to the worldly religious fafhion.— 
If the world lays afide the chriftian title, brother and filler, 
they will do likewife ; if the world allow none to fpeak but 
the minifter, they will do fo : if the world fpend fp much 
time in their worfhip, they dare net da otherwise ; if the 
worldly minifter is fettled, and fupported bylaw, the y do 
fo ; if the worldly minifter reads his papers, Chrift^s minifters, 
when conformed, do the fame thing ; if worldly minifters 
wear their furplices, bands and Qffre* Popijh or Babjhnijo 
garments, they do likewife ; if it is fafhionable for worldly 
mmitters to be appointed Chaplains cf Courts* and hired to 
pray, they will do & too ; and if they will not preach only 
in one town or parifhj without the minifter's conlentjChrift's 



( 



; 



mirhfters, when conformed, do the fame ; and add U* ^ „ 
44 ray people love to have it fo I" I leave it with you to 
judge, whether this is not, in a great meafure, the cafe with 
the Baptiits churches and minifters, in Mafiachufetts, and 
particularly in B often : on this account God is fending judg- 
ments on the churches and minifters. One judgment is, 
want of fpiritual rain ; there is water in the wells, but no 
rain on the dry land. I obierve, that in the Warren Alicia- 
tion there has been but few additions to the churches, the 
reaion is ; the churches are conformed to the world, the min- 
ifters (many of them) preach io that the world are not difturb- 
ed r and they are not reproached for the name of Chrift.- — 
There is another judgment, that is, a cUfpontion to oppofg 
every minifter who does not rneafure according to their rule ; 
this rauft be confidered a judgment, for when a minifter, or 
church Jits here, if a minifter whom the- Lord owns 
comes to preach in fuch churches, the minifter and formal 
brethren think it mtitFmt a 7 ;. There are many other things 
which might be mentioned ; but I forbear at prefent. How- 
ever theie things may appear to others, they appear important 
to me, and I firmly believe, if the churches and minifters da 
not repent, and do their firft works, God will come and 
fight againji them <vjit.b ihefuiordofhU mozcih \ and he will 
remove the candlejiick out of his place » There are many who- 
have iuch judgments on them, as to be left to fight and op- 
pofe the work of God, because it does not come in their 
vvav.. O, I hope I fa-all never be curfed with this judgment 
again. Might I have all Bofton to ftand where fome of the ■ 
Baptift minifters do, it appears to me it would be no tempt- 
ation at ail. I believe it my duty to oppole every thing 
wrong in the world, in the churches, in minifters, and in ' 
myfelf ; and that it is the duty of every Chriftian to corns 
out from among them (the world and conformed chriftians) 
to be feparate, and to touch not the unclean thing. The 
moment chriftians and minifters are conformed to this world, 
they become ufeleis, though they preach conftantly. The 
attention is great here at preient, our aiTembly increases, and 
numbers are added to the church. I long to come te Bofton, 
ana if there are any who wilh me to come and preach in 
lhQ*r houfes, or in the ftreets, I propose to come foon if the 
Loi\h\v:ll. — I proooie to come iome time next month, if I 
A a 



( 6 ) 

6an find a way of conveyance. Elder Pottle talks of com- 
ing with me. I hop?, you will ftand fail in one fpirit, we 
may be united in do&rine, and divided in fpirit ; Paul fays, 
endeavouring to keep the unity of the fpirit, " Grace be with 
you all." ELIAS SMITH. 

*** This is the whole of the letter, excepting a chriftianfaluta- 
tion to feveral friends, and directions concerning a fubfeription paper 
for a printed work. 

REMARKS. 

IT is not my defign in publifhing this letter, or the 
others, to mifrepreient any thing ; but to fcate fa6b to the 
world. I wrote this letter to my friend, in the integrity of 
my heart ; telling him he might fhew it to any perfon he 
pleafed ; he fhewed it to Mr. Baldwin, who took a copy of 
it, which he has (I ztU informed) fhewed toothers. Deacon 
Wait has carried a copy of it about in his pocket to read to 
people, and many have heard of it as a bad letter. It is true 
it contains an account of bad things. I have not yet heard 
that the things ftated there are falfe, though many have prov- 
ed that' they were difpleafed with me for mentioning them. 
What I mentioned about none being allowed to fpeak in the 
meeting-houfe but the minifter, has fmce been proved true 
in Mr. Baldwin's meeting-houfe. One of his church began, 
to pray there, and her friends were ordered to carry her out, 
that fhe might pray at home. And men have fince been ap- 
pointed in both churches, to fee that every perfon went out 
of the houfe after the miniflers had done, that there might be 
no ringing, praying, or exhortation there ; and becaufe I 
once flopped to fpeak, one came and took me by the hand to 
have me go out of the houfe. After Mr. B. exchanged with 
Mr. Green, of Maiden, I wifhed him to attend a le&ure there 
with me ; but he could not becaufe it would hurt- Mr. Green ; 
he alfo faid to me, " It is complete fetters to exchange with 
thefe clergymen." Mr. Stillman never would go according 
to ChrifVs orders, I underftand, but only preaches where 
there is a regular fociety. 

What I mentioned in this letter concerning oppofmg 
thofe miniilers who did not meafure according to their rule, 
has fince been proved true. When brother Jones came. into 
Boiion, the minifters andfome others were againfh his preach- 
ing ia the meeting-houies far fcrae time* They afterwards 



( 7 ) 

let him in for a while, and then (hut him out of the meeting 
houfes. and veftrv. Mr. L. Boyd, met brother Jones, and 
me, one day in Union-ftreet, and faid to us. I forbid your 
Dg into the veftrv perfonaliy, and wife you to keep at 
home, or words to that import* 

Mr. Baldwin has publicly oppofed me in the vefcry ? 
and yet before this, laid, th .t it would not do to oppofe me, 
for the Lord was owning my labour in Poriimouth, in the 
conviction and convernon of limners there, or words to that 
import, and tint I was a lion in the golpel. Thefe things 
* told me by thole who fay they heard him fay it. 



LETTER IT 



From Thomas Baldwin, of Bof.cn. to Elder xllial Suits. 
if Portfmoutb, A". H. 



JSoJhHj Aug. 2, 1803. 



SLAK SIR, 



I. 



.F 1 thought it would not offend vou, I would 
ftill call you brother ; bu*_ he tenor of the letter I am 

going to anfweXj I fufpeft it might. The letter I refer to, is 
yours of the iSth ult. to brother Gridiey. The fpirit 
which dictated the fentiments of that letter, appears to iome 
of your chriflian friends, much more to refemble what is 
ufuaiiy called fpiritual pride ^ than that charity which eiieems 
others better than itfeif. 

In reading your remarks upon the words of Peter, and 
your particular application of them to the Baptift Minifters. 
in Bofhon, the words of St. Paul naturally force themfelves 
upon my mind. ;; Who art thou that judge]} another mard s 
fer-javt P Or *wby doft thou judge and fet at ?iought thy broth- 
er ; for qve /ball all fand before the judgment feat of 
Cbrjft. 1 '* 

In explaining your text, you fay, ; - the word judgment 
means a punifnment brought on a pencil or church for their 



( 8 ) 

Jtnful departure from God." You add, ri the Scriptures 
fay, judgments are prepared for (corners, and God fays, for 
their trarifgreSfions, I will bring on them, the Sword, the pe(r- 
ilence, and wild beafts, my four (ore judgments. Tins has 
come on the Baptift churches at the prefent clay."' You add, 
*f Judgment is begun, and I fear but few know it."* If you 
have rightly deicribed the fcur judgments which are uponthe 
Baptifb churches, I believe you are right in your conclu- 
sion, " that few know it." We have not the kno\dedcr« 
that any of our churches are devoured by the /word ; and 
even in Bofion, God is, as yet,, mercifully delaying the awful 
peft'ilence. — famine (lands next in this catalogue of divine 
judgments. If this is to be confidered litterally (and I 
think, if the other three, which are mentioned with, it, are to 
be, this mull of courfe) we are alio faved from this ; nor do 
we fee any reafon to diitrufl the divine gocdnefs, but that we 
fhall be faved from it. But, perhaps, you think the famine 
Spoken of, means a famine of the preached word, and on this 
account, propofe to vifit us, and to preach in our Streets. I 
believe, Sir, that there are fo me here, even in this our Sard's, 
who love to hear the gofpel preached in its purity any where. 
As to the nfiild heq/rs, what jo# mean by them, " I muft leave 
. you to explain, for. I am a little at a lofs from your applica- 
tion. I conclude, upon the whole, they don't wear furpHces. 
You proceed to the caufe of the judgments above des- 
cribed, and tell us it is conformity to the world* And then 
go on to enumerate a great number of particulars, m which 
you fay we are conformed. But admitting the caufe to be 
as you have Stated, your description appears to be very Super- 
ficial. A perfon, or a church might give up, or not retain a 
Single article which you have enumerated, and yet be, as to 
the temper of their minds, completely conformed to the 
world. No, Sfr, I fear you have not Seen the root of the 
difficulty. It lies much deeper, and may lurk as fecurely 
under a common drefs, as under a gown or furplice. You 
Seem to condemn furplice s and bands, becaufe Fopiilr minis- 
ters have worn them ; but do you not fuppofe they wore 
breeches alSo ? Why might ycu not reject, the latter on the 
lame principle, as well as the former ? Some of your objec- 
tions will apply with as much force to the chr[/rian church 
in Fortfmouth and their minifter, as to the Baptift churches 
in Bottom I conceive we are no more fettled and Supported 
by law, than you ire.. We have no fixed agreement for life* 



( 9 ) 

with the people to whom we preach, any more than you have," 
if I am rightly informed. Whateyi -:ed 
from year to year. Nor, Sir, fhould om 
my bible, that it was a crime to pray wi -let's 
of the government under which we '.. in- 
debted to your exposition of finful con <v>orld 9 
for the inflruetion. I have yetfome c; our 
reproof is jure. For when I read Paul's exhorts 
me to pray for all in authority, and infon us is 
acceptable in the fight of God cur Savio > s not, in- 
deed, faid where we fhall pray, nor ho~c But he has 
directed all christians s to obey magi ft rates, a; . ct 
to them, not only for wrath, but for cor & v ■ jce." fey 
Rave called me to pray with then. . £e '*/>?• Be- 
lieving it to be lawful, I have, W^Vaput hefi lomplisd* 
But this, by my brother Smith iJf^> c -- : - - e ^ r ^ oie 
mftances of finfut conformity ^gie wc ■ vsh\ch wc 
are to expect the judgments of God. But, Sir, you will re- 
member you are as much paid for graying fociety ta 
whom you minifher, as I am with lj^ ' - ff*« 

The inference you draw fro^Vthe I premneSj i* 
yery ferious indeed. — ifc On this ccc/j : fay, God is 
fending judgments on the chur :he. " ir zrs+" Ji One 
judgment, you inform us, is v^int^f ft rain. ^ .-ere 
is water in the well^ but ; m t - -V' Wei 5 ^ 
I fkiiled in making looking gfejfch - *• ■'•-> J^ ve YOUv 
a glimpfe cf yourleit in this paflage* appear to a 
candid reader. Is not this the Sam , is the pre- 
ceding paragraph ? t: Q, poox ' pity-thee^ 
{torched under the divine judgmen moweik 
it not ! Not a drop of fpintual I mean, 
particularly the i&apUJichuKcht 
miniflers are conformed to th t w 
to demonitration, if you wi : on] . 
fee how it rains where I preach, who a: 
from conformity to the v/crld. 5 ' This rife 
but, it forces itfelf as a natural inferenc 
have written, 

I shall only trouble you with my remarks on one 
paragraph more of your letter, which is the following :-*■? 
£i There are many who have fuch judgments on them, as to 

Ve left to fight and eppofe the work of God, becaufe. it dees 







■ leir 






,ved 






■ ad 






free 
Sir, 


eon . 


hat 


you 



( 10 ) 

not come in their way." You add, u O, I h«pe I fhaM 
never be curfed with this judgment again. Might I have all 
Bofton to (land where fome of the Baptift minifters do, it ap- 
pears to me it would be no temptation at all." Dear Sir^ 
had you really fuch fearful apprehenfions for your pro- 
fefled brethren here as you exprefs, would you not have 
acted -much more like a Chriftian, to have addreffed yourielf 
to them, and pointed out the caufe of your fears, than t© 
have founded an alarm among our brethren, and ufe means 
to alienate their affections from us. From the general tenor 
of your letter, it appears that you have a wifh to excite a 
party fpirit among our brethren. If fuch are your views, 1 
tbf-nk a vifit from you would be far lefs defirable than other- 
wile'. But if you; s <e (incerely defirous of promoting th« 
good work which fe"9~j vs carrying on among us, with that 
friendfhip which has ." vV retofore fub fitted among us, w« 
fhould be happy to fee yo* u , and to hear you. 

Up ox the whole, £ u y I wifn to feel candid; but 1 
muff cenfefs, that in looking over the .pad fcenes of my 
life, for twenty years in which I have been engaged in the 
mini dry, (I hope not Altogether without fucceis) I do not 
fecoileft to have met -* J -i-th any treatment from any man call- 
ing himfelf a brother, ^ deflitute of Chriftian candor, of that 
charity which <vaunteth not it/elf, and is not puffed up, as that 
which appears in in your letter, I hope, in the moments of 
returning reflection, you will "confider the impropriety of 
what you have written, and remove the unpleafant impref- 
fions which that letter has made upon the minds of your 
brethren here. lx 

With nncere d.3ires for your increafmg ufefulnefs, and 
that all your conduct may be directed by that nvifdom which 
is from above, which is pure, peaceable, gentle, and eafy to be 
intreated ; fill of merty and good fruits, I fubfcribe your 
affectionate^ but agrieved brother in the gofpel. 

THOMAS BALDWIN. 
Elder E. Smith. 

Auguft 3. 
Dear Sir, Since writing the above, I have thought it 
my duty to add a word or two of advice. 1 hope you will 
receive it from an old, but real friend, who ftill wilhes you 
well. — The advice is this : Review, I befeech you 3 your 
public and private writings and layings, and fee if you have 



I » ) 

m»t ufed an acrimonious feverity towards thofe who differ 
from you, which illy becomes your charader as a minifter of 
peace. ! It is believed by many, who I think I may call your 
friends and the friends of religion, that your hard fpeeches, 
*nd ludicrous remarks, are doing real injury to the caufe 
which you wifh to fupport. I may add to this, that it is be- 
lieved, that your unreafonable feverity againft other denom- 
inations, in writing, preaching, and at the water, draws on 
you thofe reproaches which you fuffer. If this is true, can 
it be faid that you fuffer for righteoufnefs' fake ? If I did not 
regard you I fhould not ufe this freedom. Should you, after 
all, perfift, I fear you may be convinced when it is too late. 
Your?, T. B. 

REMARKS, 

I DO not fo much wonder at Mr. Baldwin's writing ia 
the manner he has in this letter ; for he wrote it in the time 
•f an alarm. He faid to me when I converfed upon his and 
my letter, about thefe words : " We were alarmed, fearing 
you w T ere coming here to make a divifion among us.' 3 One 
of his brethren told me he faid to Mr. Baldwin, " you are more 
feared than hurt." His anfwer was, if you had a parcel of 
chickens jujl come out, would you not endeavour to keep them to- 
gether ? Had he flayed till after his alarm, I have no doubt 
but he would have wrote different from what he has. I 
think he has mifreprefented my obfervations on the text — 
Jhvord, famine, peftilence, and wild leafs. I quoted the 
text, to prove that the word judgment* meant punifhment. 
I faid nothing about the J word, famine, peftilence, or wild 
beafts, coming on the Baptift chuiches. He has proved that 
the churches were clear of the peftilence, fword and famine, 
unlefs I meant a famine of the word. He knew not 
what I meant by the beads. He could not know what 
I meant ; for I faid nothing about them. He concludes they 
do not wear furplices. I have no doubt but fome, whom 
Paul calls evil beafts, have worn furplices ; but I am far from 
thinking him fuch a one. I believe him a child of God, 
and a minifter whom Jefus Chrift has called, and owned ; but . 
I believe he has gone into Babylon, and that they have altered 
his name, as Nebuchadnezzar did Daniel's, calling him Belte- 
fhazzar. I believe that if he felt now as. he did when he 
ttfed to preach ia the country, we fhould be as much united 



( 1» ) 

as ever. Or if he felt as he did when the minifter in Conneft- 
icut preached againft him ; when his text was, as I under- 
stood. "Can there any £Ood thing come out of Nazareth ? 
Come and fee. 55 He does not dilpute the fafts I ftated con- 
cerning the minifters being conformed, but thinks the 
matter lies deeper than a furplice. I believe it does. This 
is only the effect of conformity. His argument about the 
Pope's breeches* I think is ilim. for him ; had breeches been 
peculiar to Popes and their relations, as furpliaes are : this 
might have anfwered for an argument. I told him 
that this was a harlot's drefs, and that I was afraid of 
honed people in fuch a drefs. It is to me a Popifh uniform. 
Had I meant to make a divifion, it appears to me I fhould 
not have given my friend liberty to ihew my letter to the 
minifters \ but I thought they would receive it better from 
him, than to direct it firft to them. 

If the things I ftated are not true, I fhall be glad f 
take them back again ; but when I left Mr. Baldwin, I told 
him thefe things were conformity to the world, and that I 
fhould not take that aftertion back. The laft part of the 
letter, ( Auguft 3d.) deacon Wait told me, was put in by his 
direction : and I think it likely, for it founds juft like him. 
All 1 afk of my readers, is, to judge candidly of this letter 
and mine. 



LETTER III. 

From Elias Smith, to Samuel Stillman:. §f Boft$n. 



Bo/tin^ May t, 1804^ 



S*I?v. 



XT is not a pleafing taik to me to addrefs you on the 
fubjea contained in this letter : but a fenfe of duty to my 
matter Jefus and to you. urges me to it. The fubject is your 
conduct towards me, and thofe who believe with me in the 
doctrine which is according to godlinefs. 

What you have faid and done, as far as you are believ- 
ed, has ierved to prejudice my friends and the world 



( 13 



agamft me, to injure my chara&er, and to hurt my uiefufc 
nefs ; and, however trifling thefe things may appear to you, 
to me they are of fome importance. As I wifh to attend. to 
the fcripture rule, it is my duty to tell you what I think are 
faults, between you and me alone, that you may have an op- 
portunity (if you wifh it) to remove them before they are 
made any more public than what they are already,. 

The things which lie with w r eight on my mind, are 
thefe : 

ill. Your conduct towards me at different times when 
I came to this town lail year, When I came, laft Auguft, 
I heard there was fome difficulty in your mind about afking 
me to preach, on account of what I had printed and written 
in a letter to brother Gridley. I came to your houfe, and 
converged on them, fo that you were fatisfied, and afked me 
to preach. The next time I came, I heard you had another 
difficulty in the way, concerning what Mr. Pierce had faid 
againft me. I fatisfied you about that, fo that you afked me 
to preach again. The third time I came, I heard you had 
another difficulty in the way, .concerning do£trine, which 
prevented my preaching. I told Mr. Baldwin I would not 
go to fee you : for every time I came, you had a new diffi- 
culty ; and it appeared childijh to me, viewing it in the 
mod favourable light I could. Afterwards. I was informed 
by deacon Wild, that it was an old difficulty you wifhed to 
converfe upon. I then went to fee you, and you told me 
it was concerning the church at Woburn. I fatisfied your 
mind about it, fo that you afked me to preach that 
evening, 

2d. Akotker thing which labours in my rnind is, 
your conduct in the matter concerning Mr. Pierce. When 
brother Low was with me at your houfe, you requefted us 
to dehre the church at Portfmouth to fend your church an 
account of his conduct while he was with us *, agreeable to 
your requefl, a letter was fent. When it came, Mr. Pierce 
was fent for (as I am informed) and after it was read in the 
church meeting, as deacon Wild rofe to fpeak,- Mr. Pierce 
begun ; fome of the brethren told me you prevented the 
deacon's fpeaking, wifhing Mr. Pierce to be heard \ he went: 
through fpeaking againft me* After he had done, his tefti- 
many was received by you, and the teftimony of more thaa 
one hundred was reje&ed. Deacon Wild told me the next 
day, the queftlon' never was afked --Shall Mr. Pierce be be- 
B 



( -M ) 

lieved, or the whole church in Portfmouth ? — lie and others 
told me, that the treatment was very unjuft. Some of your 
church faid, I was condemned in the fame manner my Mailer 
was, by the teftimony of a falfe witnefs. This w,as true. 
Deacon Wild advifed me to write to you, and this letter is 
the fruit of his advice. He gave me his word, that if I 
wrote to you, the matter fhould be brought up again, and 
that he would ufe his influence to have juftice done ; but 
I am informed, by one of the brethren, that you are oppofed 
to it, and re f ufe to have any thing done about it. Now, 
Sir, it is a certain facl, that Mr. Pierce's conduct and cor*- 
verfation, is unbecoming the gofpel. Only a few days be- 
fore he was in Bofton laft, he was in a worldly circle, and 
danced with them ; yet he fays, he is in good fellowfhip 
with you. There are feveral things which he has faid, and 
denied ; yet you will believe fuch a man, and treat a whole 
church as though they were not to be depended on as true. 

3d. Another thing I feel hurt about is, your con- 
duel in Mr. Baldwin's meeting-houfe, in what you faid 
after his fermon. Ycu there harrangued on Calvinifm, 
Arminianifm, Free-will doftrine, Soverign Grace, Sec. &c. 
rot in any honor to yourfelf. or the caufe of truth. Every perfon 
of fenfe, without any doubt, tho't you meant br. Jones and me. 
You know, Sir, that only the Saturday before, you read what 
I had written upon regeneration, and approved of it, and faid 
you believed it would do good ; notwithstanding this, it 
appeared to me that you wifhed to make the people believe 
there was fome thing very erroneous preached by us, though 
you had told me not long before, that I preached the gof- 
pel, and as long as I preached fo, to go on, and God would 
blefs it ; this you told me in the atfie of your meeting-houfe. 

You told the people, that evening, that " this church 
-had flourifhed for about 130 years, under the doctrine called 
Calvinism ;" you have mice told others, " that you never 
read Calvin's fyftem," as 1 am informed. You alfo told the 
people, that the deed of your meeting-houfe. land run fo, 
that as long as there were three Calvinifts, they could hold 
the ground. This appears ftrange to me, that you fhould 
fay, that your ground and church, depended fo much on 
Calvinifm, and yet fay. you had not read Calvin's fyltem. 
If I underftood deacon Wild, he told me there was no fuch 
thing mentioned as three Calvinifts in the deed ; but three 
Baptifb who held believers' baptifia by immerlion. 



C 15 5 

You told the people that evening, how 7 united you 
were with Mr. Baldwin in fentiment ; though Mr. Bald- 
win told me laft year, that fometime before, he and you met 
with the two churches to alter your platforms, and that he 
and you differed fo much in fentiment, that the meeting was 
broken uo ; he likewife told me, that it troubled him to 
that degree, that he flept but little that night. Such things 
do not look straight to me. I think you faid that night, your 
church platform had flood one hundred and thirty yea;., ; 
though the church knew (many of them at lead) that you 
had made a new one laft year, very different from the old 
one. And though you faid fo much about Election, yet I 
think the w T ord Election is not in your platform. Accord- 
ing to what yo.u faid, you do not believe your own platform; 
and one of the brethren told me, Mr. Baldwin faid, he did 
not believe all his. The fact is, as I underfhand it, your 
platforms contradict each other, and the Scriptures too ; and 
it is not ftrange that there is fuch a fhaking in your churches. 

4th. Another thing appears ftrange to me, that is, 
your manner of treating thole who differ from you in 
iemiment. I am informed, that you have treated brother 
Emmons with feverity, for believing what you cannot prove 
unfcriptural ; and that you faid you believed his ientimeau 
could be proved heretical ; and that one member faid, he 
believed, his fentiments were as bad as Tom Pazne's j yet, 
notwithstanding all thefe things, I am informed, that you 
conclude to have him remain in fellow fhip with the church, 
without acknowledging his heresies. How fuch things as 
thefe can be reconciled with the fcripture rule : is what I 
do not under (land. 

5th. Qnz thing more I have to Hate to you, which 
is, the manner in which you have treated the miniflers of 
Christ, who have vifned this town of late. I think, Sir, 
you know that God has owned, and bleffed the labours of 
thofe who have preached in this town, (and particularly 
brother Jones) in making them the instruments of turning 
ny to righieoufnefs. You certainly know, that many 
you have baptized, have mentioned other mini tiers as the 
instruments of their awakening. 'You know God has bleUed 
brother Jones's labours at Nantafket, as well as here ; yet 
your conduce fays, O thou Seer, go, flee away into the land 
of Judea, and there eat bread, and prophesy there ; but 
prophesy not any more at Bethel, for it is the king's chapel. 



( 1° ) 

and king'?, court— Amos, vii. 12,13. ^°' Sir, read, m vcnes 
16, 17, what was denounced on the man who laid this to 
Amos. How you think to anfwer this at the great day, 
I know not. You certainly oppofed brother Paul's oreach- 
ing in the veftry. on account of his colour. Thefe things 
matter of lamentation to many. I firmly believe, that 
if you go on in this way. God will do that which will make 
your ears to tingle. It appears to me that Jefus is laying to 
you in his word. " I have lomewhat againft thee became 
thou- haft left thy firft love. Remember, therefore, from 
whence thou art fallen, and repent, and do the flrft works ; o* 
&}{q I will come unto thee quickly, and will remove thy 
candledick out of his place, except thou repent.'*' Your 
fhutting out the minifters of Chrift, is a great grief to the 
followers of Jefus in this town, and in many other places ; 
and their good opinion of vou, has been lefTened more by 
this, than any thing you have done fmce you fir ft came 
here. 

The God of Heaven is my witneis, that I write thefe 
things, becaufe I cannot anfwer a clear confeience without. 
I fully believe, that by thefe things, you are hurting ycur- 
ielf. and reproaching the caufe you profefs to love. 

I wish you to be fo kind, as to write to me, concern- 
ing thefe things, and let me know if you are willing to have 
rhem fettled according to the fcripture rule ; for 1 do not 
wifh to make them public, if it can be avoided. If I xnuft 
vindicate my character, by publifhing thefe things to the 
world, and (hewing the public your treatment to me, I (hall 
undertake it, though I had rather fettle it between you and 
me. Yours, in the truth, as it is in Jefus, 

ELIAS SMITH. 

REMARKS. 

WHEN I wrote this letter, I did not much expect ever- 
ts publiih it to the world ; but, as the Dr. has refufed to 
meet me anv where, excepting at his houfe, and as he has 
never manifefted a defire to converfe with me upon it; 
after waiting five months, I think it my duty to let the world 
know the treatment I have received from him : mining 
every reader to afk thefe two queftions ; firft, Are theie 
~s true ? fecond, Are thefe things right ? I believe they 
arti trfce* aid I have never heard thea contradicled. 



( % ) 

My fir ft remark, is on his treatment tome when I came 
to Bofton laft year. Every time I came, he had a new diffi- 
culty ; the reafon of this was, he did not want me to preach, 
and when one thing did not anfwer, he brought another. 
Seven weeks ago this day, (061. 4, 1804) I heard him fay 
thefe words, in the prefence of two'of his church : i; I did 
not afk-Mr. Smith to preach becaufe I wifhed him to, 
for I knew he preached falfe doftrine ;. but I did it on ac- 
count of fome of my friends, who wifhed to hear him!" 
What is this ? Is it the chriftian, the minifter, the gentle- 
man, or the hypocrite ? Judge ye. Though he fays, he 
knew I preached falfe doftrine ; yet when he heard me, he 
laid I preached the gofpel, and that God would blefs it, and 
he told me to go on in preaching. 

The Dr's. conduct, concerning Mr, Pierce, does not 
appear to me juft. The church in Portfmouth, confiftihg 
of 135 members, had terrified againft Mr. Pierce's conduft ; 
and people, not of the church, could be brought to prove 
the fame things againft him* The Dr. received his teftimony 
againft me, and rejected what the church in Portfmouth faid. 
Was this right for him to believe one man, who had been 
proved in faying one thing in Bofton ? and contradicting it 
in Portfmouth, and to reject, the teftimony of a whole church, 
as men of no truth ? Judge ye. What Dr. Stiilman faid 
in Mr. Baldwin's meeting-houfe, is very fmgular. He there 
fpoke of Arminianifm, and faid it was free-will doftrine. Pie 
knew he had read what I wrote on regeneration, and faid 
the fentiment was good ; yet he has faid, that when he afked 
me to preachy he knew I preached falfe doftrine. Pie muft 
remember, he has got this to prove, or abide the confequen- 
ces, for I have fubftantial evidences who heard him lay it, 
when I did. What he faid in the meeting-houfe, concern- 
ing the deed of his meeting-houfe land being given to three 
Calvinifts, has fince been fearched into ; and there is no fuch 
thing ; it is not Calnjiniftic ground. It is certain, the plat- 
form he fpoke of, was not one year old, and that it is very 
dirhrcnt from the old one ; there is not the word eleclia?i 
in it. 

The matter concerning Mr. Emmons, is new de- 
cided. 

The treatment the minifters have met with, who have 
come here, is {hocking to evjry one who iees it. When br, 
Jones fuft came to Bofton ; the Dr, did not receive him,, be- 
B 2 



( 1* ) 

caufe fee belonged to the free-will connection ;, but wbap 
the people were determined to hear him. he and Mr. Bald- 
win let him in. After they thought he had (laid long enough, 
becaufe he did not keep away, they fhut him out of their 
-jneeting-houfes and veftry. Mr. Baldwin even refufed him 
the privilege Gf baptizing fome people on his platform, where 
he baptized. He did not wifh to have the name of forbid- 
ding him ; but wifhed br. Jones to withdraw his requeft, 
which he did. Mr. Baldwin is the fir ft man I ever faw, 
who " forbid water, that thefe fhould not be baptized. 5 * He 
did all he could to prevent a minifter of Chrift, from obev- 
ing his Matter's orders, and: feven believers from being bap- 
tized, Had there beem no other place to baptize at, all 
thefe mufl have remained unbaptized, unlefs they would con- 
fent to come upon his real rwoode?i platform, and be baptized 
fcy him. Every man does fomething to caufe his name ta 
be remembered. This will caufe him to be remembered 
many years to come. 

When Thomas Paul came to Bofton, the Dr. told him 
it was JBofton, and that they did not mix colours ; or words 
ei that import. He was not even willing he fhould preach 
in the yeihy. Mr. Baldwin told me about thefe words, as 
near as I can recolleft, " There are fome of my congrega- 
tion, who would leave the meeting, if Paul fhould preach 
kere ; on the whole (faid he) we are too proud to have him 
preach ; and as long as there are other white men to preach, 
I do not think it beft for him to preach here." According 
to this, Jefus ought to be informed, that the minifters, ancj 
fome others in Bofton, are fo proud, that it is not beft for 
him to fend any but <white-faced preachers there, for thej 
will not receive them* 

One remark more fhall fuffice. When I mentioned 
what was faid to Amos, I wifhed the Dr. to read what was 
denounced on Amaziah, for faying this to him, ver. 16, 17 — 
" That his wife fhould be an harlot, and he die in a polluted 
land/' Several perfons fay, the Dr.. fays I called his wife a 
harlot. I am. fure I did not. I wifhed him to read the 
judgment denounced on Amaziah ; and by this, I wifhed 
him to confider, that it was a great crime for a man to oppoie 
thole whom the Lord fends, and that if he rejefts thofe whom 
the Lord fends, it is a great crime. I never thought but 
what his wife was an hoixit w$man ; w& J think it cruifct 



( 19 ) 



likely fhe will remain fo ; but I firmly believe, the Dr. 1 
done wrong in this matter ; and if he has, he muft fuffer 



has- 
for 

the wrong ; but I do not wifh him any hurt. I think he 
has done all he could to hurt me ; but he has not done it. 
If he has not hurt himfelf, I am glad. I feel willing to 
bear thefe things, as I know him to be a man of fmall natural 
abilities ; and that his knowledge of the Scriptures is not 
great. His hearers know there is a great famenefs in his 
preaching, which is always the cafe with thofe who have but 
a fmall flock of information. 

The conduct of the two Baptifl: minifters, in oppoiing 
br. Jones and me, is "highly efleemed among men ;" for " all 
men fpeak well of them, as they did of the falfe prophets/' 
When my oppofers have told me I lied when I was preach- 
ing, and fired guns, beat drums, threw flones through the 
windows, and made a noife to difturb the people ; when 
reproved for it, their anfwer has been, " Dr. Stillman and Mr. 
Baldwin do not approve of him." Thus they have given 
the adverfary occaiion to fpeak reproachfully ; but their 
iin will not go unpunifhed, though they may, for an ex- 
cufe, fay " I have done no harm." I am told, that thefe two 
men, after the note from Woburn was read, afked, if it would 
now do for the minifters of the AfTociation to afk me to 
preach, and it was thought it would not. Why was this 
done in a corner^ by a private agreement ? Had they put 
this into the minutes, it would have had the appearance of 
honefty. One of the minifters of the AfTociation, hearing, 
afterwards, the truth concerning their treatment to me, faid^ 
* s We have been impofed on by the « 



LETTER IV. 

tram the Church at Woburn to Elias Smith. 

. rsi 
***> fm a 

1 HE Baptifl Church of Chrift in Woburn, of 
avkich you were late a paftor, and of which you are ftill a 
member, feel it to be their duty once more to addrefsyou. You 
cannot be ialenfible ; Sir, that when you left us 3 there were 



( 20 ) 

feveral things in your conduct, which were thought to be ju£ 
caufcs of grief. Of this you will be fatisfied. when you call 
to mind, that, although the church difmiffed you from your 
p'aftoral relation, yet, when you requeited to be recommend- 
ed as a minifler, they hefitated. You propofed, after you 
lefc us, to return and give the Society a day's preaching, m 
cafe it would be acceptable ; but never fo much as aikec 
queftion, whether it would or would not. 

About the time you left Salifbury, you fent to us, re- 
queuing a church meeting, in order that the difficulties fub- 
fifcing might be removed, and a recommendation granted. 
We appointed the meeting according to yourrequefl, but you 
never appeared. In April, i 802, you addreiTcd the church 
from Newmarket, in which you complain of the unhappy 
difunion between you and the church, and mention a "great 
gulph between you and us, which you lay, you* fear will 
never be filled up in time. But, Sir, have you taken any 
meaiures on your part to fill it ; or, have you been trying 
to widen it ? We tenderly requeited you to return, and 
meet us in chriftian conference ; but here vour conduct has 
been, as uiual. exceedingly equivocal. Firfh you propofed 
to come, but did not. Then you were too poor to come.. 
Then, after all this, you wanted to know what the church 
wanted of you ! 

It would be difficult to ftate all the trials we have felt y 
and frill feel, on your account ; for many of them, though 
real, are not of fuch a nature as to admit of pofitive proof* 
One brother, or fifier, has been tried with one thing, and 
another with another ; and perhaps the circumfrance known 
to no one elfe who could be a witnefs of it. We therefor* 
wifhed a conference with you, that we might freely unbofom 
our complaints to you, This you have not given us the 
opportunity of doing, when it was in your power. 

Since you have been abfent from us, other difficulties 
of a very ferious nature have arilen, which have increafed 
©ur former trials : particularly that fluctuation of fentiment 
and instability in the doctrine of Cbriftv Not long after you 
left us, as we are credibly informed, you renounced your 
former fentiments, and both publicly and privately advocat- 
ed the (aivation of all men. It is alio pretty generally un- 
derwood, that you declared at the time, that thole were your 
fentiments long before you left Woburn ; and that the only 
reaion why you did not preach therja wasj that the people. 



I £1 ) 

would not receive them* Nov/, Sir, for this ftrange, unac- 
countable conduft you have never given the church the leaft 
fatis faction. 

It is true, indeed, that it has been faid that you hav% 
renounced thofe fentiments ; but we think we have a right 
to a full and open difavowal of your conduct in the matter. 
Not far from this time, alfo, you failed in bufmefs. — We arc 
not fatisfied that your conduct in this bufmefs, and towards 
your creditors in general, has been confiftent with that in- 
tegrity whicri always ought to mark the character of a chrif- 
tian, and much more a minifter of the gofpel. We add again, 
we are diffatisned with your total negie& of your promifes 
and obligations of a civil nature. We know that fome cir* 
cumrlances in Divine Providence may defeat the beft inten- 
tions ; but we think that a man, who regards his word, or 
obligations, would try to fatisfy thofe to whom he was obli- 
gated, by fome honorable apology. 

We are forry once more to add, that your conduft, in 
fome infhances, has had the appearance of deception or falfe* 
hood, particularly in your denying to deacon Convers andlVXr. 
Winn, that you had any money at all ; and yet, immediately 
after this, when threatened by Mr. Morfe of Haverhill, in a 
letter to you, that if you did not pay him he would flop your 
preaching, you produced twenty-five dollars, in the pref- 
ence of the above faid perfons. 

These things, Sir, are matter of trial and grief to us, 
and we once more call on you to come and remove them out 
of the way. We cannot fee ho m you can feel eafy in neg- 
lecting a duty fo plainly pointed out. " If thou bring thy 
gift to the altar, and there remembereft that thy brother hath 
ought againffc thee, leave there thy gift before the altar, and 
go thy way fir it and be reconciled to thy brother, and then 
come and offer thy gift." 

The Church propofe to meet the tenth day of Sept. 
next, at two o'clock, P. M. at the Baptift meeting-houfe, in 
Woburn, at which meeting we requeft.your attendance, in, 
order that the difficulties above enumerated, as well as all 
others fubfifting, may be attended to and fettled in a gofpel 
manner. Should you either negleft or refufe to come, we 
{hall feel ourfelves called upon to proceed againft you. as a 
diforderly walker. 

Signed, by order of the Church, 

JOSEPH W, BEARS, Church QUrh 



( « ) 

REMARKS. 

•THIS letter from Woburn to me. contains things 
-which they own will not admit of pohtive proof: One 
thing, they fay two men heard, concerning' the money. I 
never faid to them, I had no money at all. — I (aid I had 
not money to pay what, or all I owed. Suppofmg every 
thing llated there was true, they had no r iglil t© ace ule me, 
according to the Scripture rule. Paul fays, 1 Tim. v. ig, 
" Againfr, an Elder receive not an accuiatien, but before 
tmo or three witeeflfeg.** How contrary to this, is their 
treatment to me : in one charge, they have one witness j 
c-ne of them is the informer, and the other, the witneis ; 
the other things will not admit of pohtive proof. When L 
appointed to meet the church, and did not, the reafon was, 
I could not come. When I faid I was not: able to come, 
I believe it will be found, that, in the fame letter, I told 
them, as I was not in a htuation to come, 1 thought they 
ou^ht firft to tell me what they wanted. I never could find 
what they had againft me, till Dr. Stillman undertook the 
b-uhnefs, and then this childijh, fimple letter came, which 
feveral of the church were oppofed to 5 when it was read to 
them. 

Deacon Con vers, influenced by two Doftcrs, is 
the foundation of all this. There are feveral things con- 
cerning him, which I fhall never mention, if I can help k. 
If I fhould ever find it needful to publifh the treatment I 
met with from deacon Convers and others in the church at 
Woburn, people will have a very different idea of things 
there, from what they have now. This Woburn matter, has 
been a great affair in Bofton this year paft ; I query 
whether it anfwers their expectation. 

Last year, before I came to Bofton, the firft time, Dr. 
Stillman and Mr. Baldwin heard I was coming, (this Mr. 
Baldwin told me when I came, as near as I can remember) 
they met to fee if it would do 10 afk me to preach, on ac- 
count of the Woburn matter. He told me, they concluded^ 
as the church had brought nothing againft me, they could 
afk me to preach ; afterwards they could not afk me to 
preach, on account of Woburn matter, though there had 
been nothing done 3 till laft Auguft, I heard Dr. Stillman 
fay, fome time ago, that he did not know what the difficulty 
was at Woburn ; vet pretended to fhut me cut on that ac* 



( 2 3 ) 

count ; finally, " they have beaten me openly, uncondemn- 
fid/' and now, wifli w to fend me away privately.'* 



LETTER V. 

JFrom El ias Smith to the Church in Wolurn* 



i 



Porifnouth, Sept. 1, 1804* 



RECEIVED your letter this day, in which I think 
is contained an Ecclejiafiical bidiflwent, which I do not 
believe can be proved true. I think (and ever (hall, unlefs 
you fay to the contrary) that Mr. Baldwin drew it. It ap- 
pears to me like the one fent me from Salisbury, when I 
came to Woburn, which was founded on reports and not 
on facls which could be proved. As to my equivocating, 
I know not where I did ; as to wronging any per Con, no 
man whom I owed has told me fo, that 1 recolle£t ; — as to 
r-efufmg to pay, when I could, I never have. As to faying, 
I had no money, when I had, I never faid it — I might fay, 
I had not money to pay all I owed. As to telling fallehcods, 
I know not that I have. The length of the indiclment % 
proves to me, that the man who wi-ot^lt, irK^uat to make 
out enough, after three years, to condemn me, if he could. 
I think I can fay, that my rejoicing is this, the teflimony 
of my confcience, that in flmplicity and godly fmcerity, I 
have had my conversation in the world, fmce I left Woburn ; 
and I have had the greater! evidence of being right, fmce I 
left you, I ever had ; for my labour has been more blefTed as 
a preacher, fmce you have treated me with neglecl, than it 
ever was. I think I can fay in my heart, I wifh you all 
well ; but I do not believe God will ever profper you in 
the way you go, in your treatment to me — here I leave its 
It is a fmall thing to me to be judged by man, or man's 
judgment, 

I wish you to underfland, that I do not corjfider mv- 
felf a member with you, nor have I for about twb years. 
As I was voluntary in joining with you, having fellowship 



( H ) 

with you, fo I let you know by this, that I am as voluntary 
in withdrawing from you for the want of fellowship. 

By this, I let you know, that I am not a member with 
you, nor do I confider myfelf belonging to the Bantift De- 
nomination. 

My reafons for withdrawing from you, are thefe : 

1. The unchriftian treatment I have received from 
feveral of your members. 

2. The unchriftian treatment I have received from 
the church. 

3. Because I do not believe the doctrines contained 
in your articles, or confeflion of faith. 

4. Because I do not believe the name you are called 
by, is fcriptural ; nor your holding to the aiTociating of 
churches, which is an anti-chriftian combination. 

.These are the principal reaions for my withdrawing 
from you. I wiih you not to give yourfelves any further 
trouble concerning your dealing with me ; for 1 am not a 
member with you, nor is Mrs. Smith ; we are both members 
of the Church of Chrift in this town, and have been ever 
fince one year ago laft March. From henceforth let no man 
trouble me ; for I am determined, through the Lord's help, 
to oppofe every thing which I believe is wrong, and to con- 
tend for what I believe is right. If you wifh to know what 
denomination I belong to, I tell you, as a profeffor of relig- 
ion, I am a Chriftian ; as a preacher, a minifter of Chrift, 
calling no man father or mailer ; holding as abominable in 
the fight of God, every thing highly efteemed among men, 
fuch as Calviniim, Arminianifm, Freewillifm, Univerfalifm, , 
Reverends, Parfons, Chaplains, Doctors of Divinity, Clergy, 
Bands, Surplices, Notes, Creeds, Covenants, and Platforms, 
with the fpirit of Slander, which thofe who hold to thefe 
things, are too often in poffefiion of. 

May the Lord Jeius Chrift direct your and my heart 
into the love of God : and the patient waiting for his Son from 
heaven. Amen. ELIAS SMITH. 

REMARKS. 

IN this latter, I have mentioned, that I believed Mr. 
Baldwin wrote the indictment. A few days ago, I mention- 
ed it to deacon Fowle, one of the church at Woburn ; his 
aniwer was about thefe words ; ^ I never few him write it : 



( * 5 5 

and I fhall not fay any more." I think the hand of Joab is 
more plain in this, than his face. It is nothing to me, 
whether he did or did not ; as the things will not admit of 
pofitive proof. Chrift faid to his difciples, " they fhall de- 
liver you up to the Councils." Thefe are places where 
men are condemned by falfe witneffes. . In the council^ they 
fought falfe witneffes againft Jefus, an3 Stephen. — In courts 
of juftice, men are judged according to law and evidence, 
Not fo in ecclefiaftical courts. My reafons for withdrawing 
on account of unfcriptural practices, are in part, il- 
luftrated in my obfervations on the Minutes of the Warren 
Affociation. 



REMARKS 

On the Minutes cf the W a rren Association, held in 
BoftoU) Sept. 1804. 



Ik p£ge4, are thefe words . — " The following note was communicated to iht 
Affociation in the letter from IVoburn." — ;' This .day, September 10, i80£> 
Voted — To withdraw the hand of fellowfhip from Eli as Smith." 

Jl* VERY ^thinking perfon. who reads this note, will 
naturally afk this queftion, — u Why ? What evil hath he 
done ?" Shall the anhver be, — *' If he were not a malefactor, 
we would not have delivered him up unto thee." In all the 
mimutes of aifociations, I do not think another fuch inftance 
€an be produced. It looks like this : — M For he knew, that 
for envy they had delivered him." HadtheafTociation acted 
the part of m'tmfters of Chrifr^ chrifiians* or gentlemen^ they 
would either have t«ld the world what I have done, or elfc 
left out that note in the letter from the church in Woburn. 
I believe this was done by the influence of the Moderator 
and Clerk ; one of whom, previous to this, received an ac- 
cufation againft me, by the teft.imony of a man ? who had 
been proved not a man of truth ; and who rejected the tefti- 
mony of a whole church* who witnefTed in my favour, and 
againft the man. I think it my duty to leL nil who lead 
this, know, why they withdrew the liuud of fellgwlhip freiqi 
rae, The reafous are theie ;— ^. 



C 26 ) 

4 ft. Because I would not acknowledge the things 
they brought . againft me, when they had owned that the 
things, in general, would not admit of pofitive proof. 

2d. Because, previous to their withdrawing the 
hand of fellowfhip, I had withdrawn from the church ; for 
their unchriftian treatment to me, 

3d. JBmause I did not believe with tfcem, in things 
which could not be found in the New Teftament ; or, in 
other words, becaufe I believed all I found in the New Teji- 
ctment, and no more. 

The things they hold, which I do not, are thefe : 

1. They call themfelves Bapiifts. This name I dif- 
own. There is no fuch denomination of people mentioned 
in the Scriptures, and,is, therefore, an antichriftian name. If 
we hold to an unfcriptural name, it muft, I think, be, be- 
caufe we hold to fome unfcriptural doctrine. The Baptifs^ 
profefs to make the Scriptures their only rule ;— in this, they 
contradict, their profeflion. In ancient times, the followers 
of Chrift were called believers, faint s, brethren, difciples, and 
chriftians ; but not Baptijis ; if thefe were right names then, 
they muft be the only right ones now. 

2. They hold it needful, to have in the church, in 
addition to the Scriptures, what they callP la tforms, or Articles 
of faith. This I difown> If the New Teftament is all the 
rule, all thefe things are an addition to that rule ; and thole 
who add to this rule, will have the plagues, written in the 
New Teftament, added to them. This plague, the Baptifts, 
as well as others, have now. They are plagued in proving 
them fcriptural, and plagued in making their members believe 
them. Until within about one year, I thought articles were 
good things ; but I find the churches, in the days of the 
Apoftles, wh# had no fuch wooden nvorks, were united, and 
lived in peace ; and that from the time thefe things were in- 
troduced, which was nearly fixteen hundred years ago, diiif- 
ions, contentions, party names, wars, hloodjhed, and confufon, 
have been their conftant attendants ; and believers will never 
-be all united again, until they, not only agree that the New 

Teftament is the rule_, but agree to walk according to this 
rule j-t— then peace will be unto them-^-and not before, 

3. They hold to the aflbciating of individual churches 
irit© one body. This I do not believe in. This is an anitr 
chriflian fraflictp not found in the Scriptures, which" I re- 



. ( 2 7 ) 

jeft ; becaufe Chrift and the Apoftles never enjoined, or 
commanded it. Mr/ Backus, in his Church Hiftory, p. 259, 
fays. — " AfTociations had been very cruel and oppreffiue in 
Connecticut, is they were there eftablifhed by law ; and many 
Baptifts could not believe, for a long *ime, that they could 
be ib conducted, as to be ferviceable any way ; and it has 
ever been difficult to keep a clear diftinciion in our minds, 
between the real nature of things, andtheabufe of them, which 
is very common." From this account, it is plain that alTo- 
ciations are, in their nature, cruel and oppreftive ; and that 
when the law is on their fide, the people feel this cruelty and 
Qppreffion. It is alfo plain, from this, that the Baptifts of 
New-England, on this account, never thought that they 
could be fo conducted, as to be ferviceable, till the year fjSj. 
It is likely, that at this time, thofe who had felt their cruelty 9 
were all dead. Mr. Backus mentions, that there has ever 
been a difficulty attending aflociations. The realbn is 
plain ; it is fomething not commanded by Jefus ; and there 
is always a difficulty attending an uncommanded duty. Had 
there never been an afTociation of churches, there would 
never have been an univerfal Bifhop at Rome, a Patriarch in 
Confiantinople^ nor two Baptiffi Minifters in the metropolis of 
New-England, to rule all the reft. I here give a fhort ac- 
count of the rife of affociations from Dr. Mo£hiem's Ecclefi- 
aftical Hiftory ; that each one may fee the impropriety of 
fuch a Hierarchy as this, among the Baptifts-. 

He fays, vol. 1, p. 105, " The churches, in thofe early- 
times, were entirely independent. Nothing, on the contrary, 
is more evident, than the perfect equality that reigned 
among the primitive churches ; nor does there even appear, 
in this firft century, the fmalleft trace of that ajfociatton of 
provincial churches, from which councils and metropolitans 
derive their origin." From this, it is plain, that aJfociaUons y 
and councils, were unknown in the nrft century. This writer 
fays, p. 174, fpeakimg of the church in the fecond century 
- — ;; During a great part of this century, the chriftian 
churches were independent on each other ; nor were they 
joined together by affociation, confederacy, or any other 
bonds, but thofe of charity. — But, in procefs of time, all 
the chriftian churches of a province, were formed into one 
large ecclejlaftical body, which, like confederate ftates, afTem- 
bied at certain times, in order to deliberate about the common 



( 28 ) 

interefts of the whole." CommiiTioners were Tent to thete 
meetings ; here they formed councils : thefe councils, made 
canons, or laws, for the whole ; like reprefentatives or towns, 
who meet in General Courts, to make laws for thofe who fenfc 
ihem there. Thefe' afociations, were like the Baptifls allo- 
cations in this country. What was the effect of thefe affi- 
liations ? Dr. Mofhiem fays. p. 175 " Thefe councils — 

changed the whole face cf the churchy and ga<ve it a ne<w 
form ; for by them the ancie?it privileges of the people were 
confiderably diminijhed) and the power and authority of the 
Bifb:ps greatly augmented" This was not all : The equality 
of the El/hops w?.s abolifhed, and a Metropolitan was ap- 
pointed over the reft ; till, at laft> the arrogant Bifhop of 
Rome, and his fucceffors, were invefttd with the title and 
authority of Prince of the Patriarchs. — -When I read thefe 
things, and fee the awful confequenees of thus deviating from 
the law of Chrift, I am bound, in confcience, to bear a 
public teftimony againft this antichrifian practice, which 
the Baptift minifters are now upholding in the world ; and 
which will finally come to nothing. After this aflociation 
was formed, " the Bifhops confidered themfelves as inverted 
with a rank and character, fimilar to thofe of the High Prieji 
among the Jews, while the Prefbyters reprefented the Priefs, 
and the Deacons the Levites." See p. 176. After this, fays 
Mofhiem, they introduced fplendid garments, and pompous 
titles, which they received from the fchools of Philofophers, 
and not from Chrift. This is exactly the cafe with fome of 
the Baptifts minifters, in the Warren Aflociation, at this day. 
• Th e two Baptift minifters in Bofton, have gone in this 
way. When Mr. Baldwin lived in Canaan, he called him- 
felf a minifter of God's word. When he came to Bofton, 
he laid afide the title Jefus gave him, and went to the fehocl 
of Philofophers, and received a worldly title from them, 
which was, A. M. When* I faw this in his book, I could 
not forbear faying, " How a?t thou fallen I" 

This he has now laid afide, for D. D. Jefus never did 
this ! Both thefe minifters now appear in their fplendid gar- 
ments, when they go to minifter in the fanctuary. Their 
furplices are an imitation of the High Prieft's robe ; their 
fafh of his curious girdle, and their bands of his breaftplate* 
I fee no men in Bofton, who appear with more foppeiy in 
the raeeting-houfes, than thefe two men. Jefus, the High 



( 2 9 ) 

Prieit, now in heaven, wears the garments, which Aaron's 
pointed to ; thefe were a pattern of heavenly things. To 
wear thefe, is to rob Chrift of his glory. " Will a man rob 
God f" Were Jefus to fpeak from heaven to them, would 
he not fay > " Who hath required this at your hands P* If the 
minifters of the Warren Aflbciation go on in the way they 
have, for fifteen years paft, it will not be many years, before 
B oft on will be the fame to the Baptifts as Rome was to the 
Catholicks — the Mother of Harlots : and the minifters in 
Bofton, the fame as the Bifhop of Rome was among his fub* 
jefts. As a proof of this, I will give a quotation from Mr. 
Backus's Church Hiftory, printed a few weeks ago. That 
^worthy good man, has made this affertion : " Myftery Babylon^ 
was built, by adding to the word of God, and by taking^ 
away what is plainly written in it ; and all religious eftab- 
Kfhments, by the laws of men, that ever were made in our 
world, were made in that way, and fa are parts of that great 
city. She is the mother of harlots, and fhe hath many 
daughters.- And as Chrift is the only Head of his church, 
every community that fupports her minifters, in the name of 
any earthly Head, is a harlot*" Mr. Backus fays, that a, 
church, or community, which fupport their minifters in the 
name of any earthly Head, is a harlot. If this is, true, (and X. 
have no doubt of it) feveral of the Baptift churches are now 
harlots, or daughters of the old tnothen. 

The church at Haverhill is incorporated, and the mi-n- 
ifter is fupported by law, and there are feveral others in th% 
fame fituation. This makes a harlot of the churches^ accord- 
ing to Mr. Backus. They had better return to their nrffc 
hufband ; for then it was better with them than it is now. 
I leave it to the candid, whether I am wrong^in withdrawing 
from affociations, or they in withdrawing- from me ; becaufe 
I do not hold with them in fuch an unfcriptural practice. -. 
4* The Baptifts hold the neceffity of an education fund 
to qualify young men at the college for preaching the gpfpel. 
This, I believe, is contrary to the word .of God, and had its 
origin in pride ; afpiring to be equal to othervdenominations 
in refpect-ability. I do not believe it connftent, for a young 
man, who thinks himfelf called to preach, to diiobey that call 
four years, to ftudy philofophy and dead languages, in order 
to preach the New Teftament which giveth life. The resihn 
why the Baptifts have done this, is hecauie other dsnomiua* 

c -a 



( 30 ) 

iions Jay, their preachers are illiterate ; and they wifli t© take 
€>ff that reproach. This education-matter, or religious ichool, 
began in Alexandria, in Egypt, in the fecond century. That 
Jtligious fchool is the mother of all the religious fchools on 
earth, called colleges, where they pretend to make miniflers* 
Jviofhiem lays, vol. 1, p. 164, "Alexandria, in Egypt, which 
had been for a long time the feat of learning, gave birth to 
this new pholofophy. Its votaries chofe to be czWtdf la tonics," 
Page 165, he fays, f This new fpecies of Platonifm was em- 
braced by fuch of the Alexandrian Chrift'ians as were defir- 
©us to retain, with the profeflion of the gofjpel, the title, thft 
'dignity, and the habit of philofophers." '* The title and dig- 
nity of philofophers delighted fo much thefe honed men, that 
they would not abandon the philoiopher's cloak." Thefe 
chrifcians were juft like the Baptijls, who are advocates for 
the education fund. They wifh now to retain the title of 
philofophers, which is — A. B. and A. M. — Even Mr. Back- 
us wears it with the reft. — They are called paftors belides 
this. This is mixed wine, which muft be very weak. Mo- 
fhiem fays, p. 173, s; Thefe, who w r ere themfelves initiated 
into the depths of philofophy, were defirousthat others, par- 
ticularly fuch as afpired to the office of bijhops or doB§r$ 9 
fhould apply them lei ves to the ftudy of human wiidom, in 
©rder to their being the better qualified f©r defending the truth 
with vigor, ,and inftrufting the ignorant w ith fucceis. Oth- 
ers were quite of a different way of thinking upon, this fuh- 
jec~h Hence the early beginning of that unhappy conteft 
between faith and reafon^ religion and philofophy^ piety and 
genius ) which increafed in fucceeding ages, and is prolonged 
even to our times, with a violence that renders it extremely 
difficult to be brought to a conclusion. Thofe who main- 
tained, that learning and philofophy were rather advantageous^ 
than detrimental to the caufe of religion, gained, by degrees^ 
the afcendants ; and, in consequence thereof, laws were en- 
. acted, which excluded the ignorant and illiterate from th* 
#ffice of public teachers.^ This account of the religious 
:philofophical fchool, is almoft an^xaft defcripticn of the acU 
vocates for the Baptift education fund in MafTachufetts. 
"Thofe who afpire to the ofEce of Doctor of Divinity are its 
warm advocates. It is fo now, that a man who has a college 
education, though he can only read at meeting, and but pcoi% 
r J) r too, he is carepj and refpefited ; be^caufe he has the philojo- 






( 3' ) 

pher's title, while thofe of common learning, whom Jefus 
lends, and owns, are by thefe Bnpuft philofophical Doctors dif- 
owned, and eonfidered as the filtb of the earth , 6i who ex- 
ceedingly trouble our city/' Thele are fa els. If this edu- 
cation plant fhould grow a few years, education at the col- 
lege will become fo needful, that none will be ordained with- 
out it. 

Mr. Robinson, in his Ecclefiafrical Refearches, p. 51, 
gives the following account of this religious fchool at Alex- 
andria : " The firft. fays he, and the mod fatal of ill events 
to the primitive religion, was the fetting up of a Chriftian 
Academy at Alexandria in Egypt, Chriftians had been re- 
proached with illiteracy, and this feemed a plaufible method 
to get rid of the fcandal. This fchool was 'fir ft kept by Pan- 
tanus, whom demerit firft afiifted, and then fucceeded, as 
Origin did him* Each improved on his predeceffor, and 
all together invented queftions about the Chriftian religion, 
fufneient to perplex and puzzle the whole world. From a 
wild enthunaftic philofopher of Alexandria, named Ammo- 
nius Saccas, thele men imbibed a chaos of grofs errors, call- 
ed PhilofophjK) becaufe it was tile production of idle men, who 
•concealed their love of eafe under the fpecious name of lo<vt 
*f ewifdom. Here the moil dangerous of all rules of interpret- 
ing Scripture was laid down ; — this was, " that Scripture 
had a double fenfe, the one obvious and literal, the other 
hidden and mvfterious ; which lay concealed, as it were,, 
under the veil of the outward letter. The former, they 
treated with the utmoft neglect., and turned the whole force, 
of their genius and application to unfold the latter ; or, in 
other words, they were more ftudious to darken the holy 
Scriptures, with their idle fictions^ than to inveftigate theis 
true and natural fenfe. 

These are the words of that excellent hiftorian, Dr, 
Mofhiem— " Some chriftians (fays Robinfon) forefaw the 
.rnifchief which this fchool would produce, and remonftrated 
againft it ; but they focn funk into neglecl and contempt* 
Time, however, hath discovered that their fears were net 
groundlefs ; for €rom this intoxicated houfe, proceeded, in a 
regular train, moft of the evils that have iince airlifted the 
church." " Having laid down a double fenfe of Scripture,. 

* the four Gofpels became hard books, common chriftians 

could TiQi find out their meaning, for that lay in the myf- 



( 3* ) 

tttal fenfe ; consequently the aid of the fchool became necef- 
fary to inform them. In proportion as Academics taught 
in the churches, and were applauded, unphilofophical and //- 
literate teachers, were flighted.- The title and dignity of Phi- 
lofophers delighted fo much thefe vain men, that they always 
appeared in the Philofophers cloak, fo that a man able to 
teach was inftantly known by his habit. The modeft, plain 
•people retired and kept at due diftance. Some churches 
choie thefe fuperior geniufes to teach them conflantly, and 
called them from the fchool to fettle among themfelves ; and 
they returned the favour, by introducing myfteries, from which 
proceeded firft di [putts and then co?incils, of men of their own 
order, to fettle them.'' In thefe councils from the fchool, 
they invented the virtue called orthodoxy, and the vice now 
called herefy \ thofe wha believed their fpiritual meanings,, 
were called orthodox, thofe who did not, were called heret'icku 
This account is as near a defcription of the Manachufetts 
Baptifts, as a true hillory of them would be, were a man. 
now to write it. I do not think many of the Baptifts know, 
or think what their education plan will giow to. If th* 
Baptift churches fee the day when they loofe their liberty, 
they will remember, if they read this, that they were told 
of it, before it came in all its horrid, farms* I know feveral 
of the Baptifts are now afraid of the inftitution, and will not- 
raife money to increafe tfie fund. In t the Minutes of this 
year, p. 7, the ftate of the education fund is mentioned. 1 1 
is faid, — *' ; Rev. Dr. Smith, Col. Dana, and Mr. James 
Harriibn gave ten dollars each. Mr. Oliver Holden pre- 
iented a note of 10a dollars ; and deacon Wait one of 75 
dollars, the intereft to be paid annually.' ' Others are men- 
tioned, doing likewife. Compare this and- the thanks of tht. 
affociation to be given to theie liberal gentlemen, with thefir 
words of Chrift, and fee the agreement ! " Take heed that 
ye do not your alms before men, to be feen of them ; other- 
wife, ye have no reward of your Father, which is in heaven. 
Therefore, when thou doeft thine alms, do not found a 
trumpet before thee, as the hypocrites do in the fynagogue* 
and in the Jrreets, that they may have glory of men. Veri- 
ly, I fay unto you, they have their reward/' ' 

This may ferve as an introduction to, more here after * 
5. The Baptifts, hold to miflionary, foe ieties to prop- 
agate the golpel ; this is another antic hriftian inftitution* 
not. appointed by Jefus Chrift. This had it* ongia W ta*- 



( 33.) • 

church of Rome, and is now fpreading among different de- 
nominations, and is attended with many evils. This insti- 
tution I d© not believe in. 

The firft account we have of miflionary focieties, is in 
the fixteenth century. In the Minutes of the Warren Affo- 
ciation of this year, the Miflionary Society is called an evan- 
gelical inftitution. Page 8, — - <; It is ftill recommended to the 
churches, to aid and encourage this evangelical injlitutio?^ by 
fubfcribing to its funds.' ' The hiftory of Miflionary Socie- 
ties will fhew,. whether this is an evangelical inftitution or not. 
Is there any fuch inftitution mentioned in thc-NewTeftament ? 
There is not ; nor for more than fifteen hundred years after 
the birth of Chrift. Dr. Mofhiem gives an account of what 
caufed this inftitution, and who began it. See vol. 4, p. 150. 

What fir ft crave rife to Miffionaries. was the decreafe of 
the Pope's dominion, on account of the reformation in the 
fixteenth century. In the year 1540, a fociety was formed 
- in the church of Rsme y to enlarge the Pope's dominion. 
This " famous fociety took the denomination of jfefuits. or 
the company of J fas." The founder of this Miflionary So- 
ciety, or company of Jefus, was one Ignatius Loyola. This 
fociety was formed to help Jefus (as they pretended) in 
fpreading his caufe in the world,, as it was like to come to 
nothing, on account of the reformation from Popery* 
Thefe Mi (nonaries raittA funds, to carry their plans into ex- 
ecution, and agreed to go where the Pope fent them, and. 
to believe what he commanded. Thefe Jefuits fucceeded 
fo well in their plan, that other denominations have followed 
their example, and now the rage for Miflionary Societies, 
©r Jcfuits, feems to prevail among almoft all denominations ; 
the Baptifts not excepted. And though, at firft, it was 
known to be a Popifh plan, yet now the Baptifts call it an 
evangelical litftitution* 

There are now Romancatholic Jefifits? (or companies 
of Jefus) Episcopalian Jefititii Prefbyterian Jefuits, Con- 
gregational jefuits. and Baptift Jefuiis. Every foeiety 
has a plan of their own ; no two are alike % all lent by 
Jefus, yet one is promoting one thing, and another promoting 
iomething againft it. This I will prove from one inftance 
in MaiTachufetts. When the Congregational Miffionary 
Society was formed in Bofton ? the Baptift minifters would 
not join it, becaufe they did not believe in fuch a reformation 
as thefe did ; they therefore, formed one of their own, upon. 



( 34 ) 

the lame foundation — funds. The Baptifts are now fending 
their preachers into the new countries. One of the other 
Society, faid, of late, there is a horrid fet of Exhorters and 
Eiithunafts in the new countries $ we want more of our 
preachers there, to prevent their increafe. Theie Enthufiafts 
are chiefly the Baptifl preachers. The New-Hampfhire 
Congregational jfefuits> confider the Baptift preachers illiter- 
ate men, of doubtful character. &c. This fhews the impro- 
priety of MiiTionaries. The foundation of all Miilionaiy 
Societies, is money. This all agree in. 

The Jefuits of Rome firft raifed funds^ which were eftab- 
lifhed by law. Mr. Baldwin in his fermon, delivered May 
30, 1804, has proved this plain. Of all the begging fermons 
I ever read, I think this excels them all. In his inquiry 
what meafures mult be taken to help the poor heathen out 
of their ignorance, he fays, we mull lend our brethren to 
preach to them ; if we fend them tl/ey mull be fupported* 
£i To defray thefe expenfes, therefore, funds mull be raifed." 
Here obferve, he fays, " We ought to fend fomeof our breth- 
ren." "If we fend men — they muft be fupported." — 
** Funds muft be raifed. The method which we have thought 
proper to adopt for this purpofe, is an annual fubfeription." 
&c. Here is no authority nor command of Jefus in all 
this. We ought to fend — <wi muft fupport — ive muft raife 
funds. " But the Lord was nut in the whirlwind" In p. 
19, he mentions the letter from a young woman to the Mif- 
fionary Society. He fays, " the letter enclofed a bill of ten 
dollars 1" and adds, " Whofe heart does not warm at the- 
recital of fuch godlike charity ! Who does not wifh the 
pleafure of imitating fuch an example ? Well — " go thou- 
and do likewife*" What godlike charity this ! ! A hard la- 
bouring young girl, giving t e n d o l la r s to fupport an infti- 
tution which had its origin in the Church of Rome. I be- 
lieve fhe meant well in the prefent fhe made. Had Mr. B. 
faid, (i generous youth, may you find a reward at the refur- 
reftion of the juft," it would have looked like the language 
of a follower of Jefus ; ihftead of this, it is made a founcla- 
. tion'for begging of others. The moft aftonifhing part of the 
.whole fermon is the clofing addrefs,4n p. 20, concerning the 
contribution to increafe the fund. He confiders his hearers 
ready for indulgence^ in contributing ; and, as a ftimulus to be 
liberal, he fays, " Could you entertain the pleafmg thought, 
that what you contribute this evening may be a mean e£ 



T35 ) 

fending the goipel to fome perilling foul, who otherwife per- 
haps would never hear it, and who, under a divine influence 
may be brought to believe on the Lord Jefus Chrift. and ib 
be eternally happy, you would forever blefs God for afford- 
ing you this opportunity. 7 ' Where is the humble believer 
who can approve of this ? Money is the mean of fending the 
gofpel — if the goipel is not fent, they will not hear— if they 
do not hear, they will perifh — if they hear and believe, they 
will be happy— -if you contribute, it is likely God will blefs 
the preacher whom the money fends, and your money may be 
the mean under God, of getting fome perfon into heaven, 
who otherwife muft be fent to hell. Upon this plan what 
bleiling God there will be in heaven by and by ! One will 
fay, I contributed money in Bofton, May 30, J 804, which 
was a mean under a 4< divnie influence, 5 ' of your being 
-eternally happy ; and thofe laved, muft fay, %i you contribut- 
ed, and I by t'zat mtan am eternally happy.' } Compare this 
part of his fermon with his on the purpofe of God, where 
he calls unconverted people Chrift's flaeep -which- fhall never 
perifh, and fee how it agrees. 

This miffionary bufineft, if a party matter in every de- 
nomination, and always has been. In the Baptift Magazine, 
No, 1, is a proof of this. The words are nearly thefe :— 
" The Baptift intere ft increafes here-; ten mmifters of other 
denominations, have been baptized and joined us/' 

Money is the fountain to fupport Miffionary Socie- 
ties ; and money will be the ftream which will iffue from it* 
Read Mofhiem's account of Miffions, and you will be con- 
vinced. Do you afk how the gofpel will be preached to 
the Heathens, without MilTionary Societies ? See how it was 
preached fifteen hundred years, without it \ yea, feventeen 
hundred years, nearly, without any fuch hiftituthn kk rhc 
world, excepting in the church of Rome, It has ever ap- 
peared to me, iince the Baptift Miffionary Society was formed 
in Bofton, that the Baptift minifters there, wiihed to have 
^an annual Convention on Election day, like the other Clergy* 
They now have it. This calls them together on that 
day, to join the proceffion with the other Reverend Clergy. 
This meeting Mr. Baldwin calls their Anniversary. I 
believe men ought -to go and preach the goipel to the Heathen ; 
but I do not believe Jeius is fo inattentive to his caufe, as to 
need men to undertake to fend others in his name, by an 
infiitution^ which originated in Mystery Ba3YI0N. Whea 



( 3* ) 

■I fee men go as the primitive minifters did, I fhall -believe 
Jefus fent them ; but if the Miflionary Society feuds them, 
this is another matter. 

6. The Baptifts hold to councils, to ordain minif- 
ters, and ccnftitute churches, This is an antichriftian 
practice, not once mentioned in the New Teftament. This 
practice I do not believe. 

Every place where councils are mentioned in the New 
Teftament, thofe who compofed them were enemies to 
Chrift, under the name of religion. It was the council 
who received a falfe witnefs again ft Jejn^ and Stephen ; and 
who wifhed to have Paul killed. Chrift faid they fhall 
deliver you up to the councils, &c. Councils of Bifhops 
have diftracled the world from their firft beginning to the 
prefent day. Dr. -Mofhiem fays, vol. 1, p. 175 : " Thefe 
Councils^, of which we find not the fmalleft trace before the 
middle of this (fecond) century, changed the whole 
face of the church, and gave it a new form ; for by them, 
the ancient privileges of the peoph were considerably dimin- 
ijbed) and the power and authority of the Bi/hops greatly aug- 
mented" A council takes, the power of a church into their 
own hands. This is plain from this quotation. The power 
of ordaining minifters is in the church, and not in a council, 

7, The Baptifts in MafTachufetts hold to Inftalling 
©r re-in ft ailing minifters. The meaning of this is, any thing 

jou pleafe. This practice I rejeft. I once went through 
this part of Antichrijtianifm^ in Woburn ; " the Lord pardon 
me in this thing/' 

When Mr. Colier was infialledin Charleftown, Thurf- 
day, May 3d, 1804, the Y did not hear the reaibn of his hope-, 
n#r his call to preach ; they did not lay on hands, give him 
a charge, nor right hand, that I recolleQ;. Do&ors Sullman 
and Baldwin thought it. unneceffary. They mentioned that 
the church had been in a widowhood ftate, though her form- 
er hufband was then living, and at the meeting. They called 
this matter recognising the church, or approving what they 
had done. It ieemed to me like a wedding, and Jefus not 
there. Dr. Stillman read^the letters from Charleftown, and 
New-York, and they mutually took each other : time only 
wilLprove> whether there will not be another divorce take 
place. 

I have endeavoured to ftate every thing in this bcok, according t» 
truth ; if any thing is otherwife. it is through miftake, which I ftand rea- 
dy to re&ify, if ever \ a^ cQ#yinc,e4 of it, (4 h Willed.) 



DISCOURSE, 

Delivered at Jefferfon Hall, Thankfgiving-Day 5 

NOVEMBER 25, 1802; 

And re-delivered (by requeji) the Wednefday 

evening following, at the fame place : 

THE SUBJECT, 

NEBUCHADNEZZAR'S DREAM. 



By Elder ELIAS SMITH, 

Preacher of the Gospel in Portf-tnoutb^ n. h. 

; — **mm9m&^Wi 



Published sr particular Request of the IfzAkFRi. 



But I will fhew thee that which is noted in the fcriptures of truth. 

Daniel. 

The fcriptures cannot be broken. Jesus Christ. 

And they hated him yet the more for his dreams, and for his words. 

Joseph's half Brethren. 

Reward her even as fac rewarded you, and double unto her double, ac- 
cording to -her works : in the cup which fhe hath filled, till to her 
double. Revelation, 




Second Edition, corrected and enlarged. 



BOSTON: 

Printed and sold by MANNING & LORING, 

No. 2, CcrnhilL 

1803. 



To the READER. 

Vv HEN this Difcourfe was delivered, there 
was not any part of it written ; in writing it, 
I have added fome things which w r ere not de- 
livered, and there may be fome things omit- 
ted, which were then delivered ; however, 
the fentiment is the fame. 

It may be, that fome who are the friends 
or dupes of kings, or kingly governments, 
and on the other hand, thofe who are up- 
holding law religion, may feel difaffect- 
ed with the fentiments advanced in this Dif- 
courfe, yet believing it to be the fenfe of the 
text, I fubmit it to the judgment of the can- 
did, by faying, 

" If I am right, O f teach my heart, 

Still in the right to ftay ; 
If I am wrong, thy grace impart, 

To find that better way," 




D I S C O U R S E, &c. 






B eloped Brethren and Friends, 

1 HE paflage of Scripture which a number of re- 
fpe&able inhabitants of this town have requeued me to ex- 
plain this evening, and which invites your candid attention, 
is recorded in 

DANIEL ii. 31, 32, 33, 34, 35. 

" THOU, King> faweft, and behold, a great image* This 
great image, whofb brighinefs was ■excellent, Jlood before thee, and 
the form thereof was terrible, 

" This image's head was of fine gold, his breafl and his arms 
. efjilver, his belly and his thighs of braf. 

u His legs of iron, his feet pari of iron, and pari of clay, 

4i Thou fawe/l till thai a Jlone was cut out without hands\. 
which f note the image upon his feet, that were of iron and clay, 
and brake them to pieces, 

"Then was the iron, the clay, the brafs, the Jiher, and the 
gold, broken to pieces together, and became like ikt chaff of the 
jummer ih ref hi ng floors ; and the wind carried them away, thai 
no place was found for them ; and I he Jlone that fmoie the image 
became a great mountain, and filed the whole earth" 

This dream contains . five important things which are 
worthy of an explanation. 

I* The ?c!d head. 



'rms. 



II. The ftlver breafl, ana 

III. The brafs belly and thighs. 

IV. . The iron legs, and toes part iron, and par 

V. The stone cut out without hands, 

A 2 



( 6 ) 

Before I enter on a particular explanation of thefe prop- 
ortions, it is neceffary to make a few general remarks. 

i. That this image is meant to reprefent four king- 
doms, which were to arife one after another, different on 
fome accounts, yet in reality the fame ; like die image in 
the dream, which was of different materials — yet one image. 
There was to be an overturning from one to another, until 
the right King and kingdom mould come. This image 
fhewed that earthly kingdoms were at their higheft pitch of 
glory, in the days of Nebuchadnezzar ; and that from his 
day, they mould be on the decline, till they were wholly 
deftroyed, to be feen no more. The head of the image 
was gold — the feet part of clay. What is fuperior to gold I 
What is inferior to clay ? The gold mewed die riches and 
glory of monarchy at the beginning ; the clay, the poverty 
and meannefs of it, at the end. 

2. Thefe four kingdoms were fhewn to Daniel under 
the fimilitude of four great beafts, diverfe one from another. 
They are mentioned in chap. vii. ver. 3, 4, 5, 6, 7, 8. 
M And four great beafts came up from the fea, diverfe one 
from another. The firft w r as like a lion, and had eagles* 
wings ; I beheld till the wings thereof were plucked, and 
it was lifted up from the earth, and made ftand upon the 
feet as a man, and a man's heart was given to it. And 
behold another beaft, a fecond, like a bear, and it raifed it- 
felf on one fide, and it had three ribs in the mouth of it, 
between the teeth of it ; and they faid thus unto it, Arife, 
devour much flem. After this I beheld, and lo r another, 
like a leopard, which had upon the back it four wings of a 
fowl ; the beaft had alfo four heads ; and dominion was 
given it. After this I &w in the night vifions, and behold, 
a fourth beaft, dreadful and terrible, and ftrong exceeding- 
ly, and it had great iron teeth ; it devoured and brake in 
pieces, and ftamped the refidue with the feet of it ; and it 
was diverfe from all the beafts that were before it — and it 
had ten horns. I confidered the horns, and behold, there 
came up among them another little horn, before whom 
there were three of die firft horns plucked up by the roots ; 
and, behold, in this horn were eyes like the eyes of a man, 
and a mouth fpeaking great things." 

3. The fourth beaft which Daniel faw, was feen by 
John, on the ifle of Patmos, and is mentioned, in Rev. xiii. 
from the firft verfe to the end of the chapter. " And I 
ftood upon the fand of the fea, and faw a beaft rife up out 



C 7 ) 

of the fea, having feven heads and ten horns, and upon his 
herns ten crowns, and upon his heads the name of blafphe- 
&iy, And the bead which I faw was like unto a leopard, 
and his feet were as the feet of a bear, and his mouth as 
the mouth of a lion ; and the dragon gave him his power, 
and his feat, and great authority. And I faw one of his 
heads, as it were, wounded to death ; and his deadly- 
wound was healed ; and all the world Wondered after the 
bead. And they worftxipped the dragon, which gave pow- 
er unto the beaft : and they worlhipped the beaft, faying, 
Who is like unto the beaft ? Who is able to make war with 
him i And there was given unto him a mouth, fpeaking 
great things, and blafphemies ; and power was given unto 
.him to continue forty and two months. And he opened 
his mouth in blafphemy againft God, to blafpheme his 
name, and his tabernacle, and them that dwell in heaven. 
And it was given unto him to make war widi the faints, 
and to overcome them ; and power was given him over all 
kindreds, and tongues, and nations. And all that dwell 
upon the earth fhall worfliip him, whofe names are not 
written in the book of life of the Lamb flain from the foun- 
dation of the world. If any man have an ear, let him hear. 
He that leadeth into captivity, fhall go into captivity ; he 
that killeth with the fword muft be killed with the fword. 
Here is the patience and the faith of the faints. And I beheld 
another beaft coming up out of the earth ; and he had two 
homs like a lamb, and he fpake as a dragon. And he 
exercifeth all the power of the firft bead before him, and 
cameth the earth, and them which dwell therein, to wor- 
fliip the firft beaft, whofe deadly wound was healed. And 
he doeth great wonders, fo that he maketh fire to come 
down from heaven on the earth in the fight of men, and 
deceiveth them that dwell on the earth, by the means of 
thofe miracles which he had power to do in the fight of the 
beaft ; faying to them that dwell on the earth, that they 
fhould make an image to the beaft which had die wound 
by a fword, and did live. And he had power to. give life 
unto the image of the beaft, that the image of the beaft 
ihould both fpeak, and caufe that as many as would not 
worihip the image of the beaft, fhould be killed. And he 
caufed all, both fmall and great, rich and poor, free and 
bond, to receive a mark in their right hand, or in their 
forehead ; and that no man might buy or fell, fave he that 
had the mark, or the name cf the beaft. or the number of 



( « ) 

his name. Here is wifdom. Let him that hath under- 
Handing count the number of the bead ; for it is the num- 
ber of a man ; and his number is fix hundred threefcore 
and fix." 

4. Thefe two beafts which the apoftle faw rtfing up, 
one from the fea, and the other from the earth, was de- 
fcribed to him by a woman fitting on a fcarlet-coloured 
beaft. This is mentioned in chap. xvii. ver. 1, 2, 3, 4, 5, 6. 
" And there carne one of the feven angels which had the 
feven vials, and talked with me, faying unto me, Come 
hither ; I will fhew unto thee the judgment of the great 
whore that fitteth upon many waters ; widi whom the 
kings of the earth have committed fornication, and the in- 
habitants of the earth have been made drunk with the wine 
of her fornication. So he carried me away in the fpirit in- 
to the wildernefs ; and I faw a woman fit upon a icarlet- 
coloured beaft, full of names of blafphemy, having feven 
heads and ten horns. And the woman was arrayed in 
purple, and fcarlet- colour, and decked with gold, and pre- 
cious Hones, and pearls, having a golden cup in her hand, 
full of abominations and filthinefs of her fornications. And 
upon her head was a name written, Mystery, Babylon 

THF GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS 

of the earth. And I faw the woman drunken with the 
blood of the faints, and with the blood of the martyrs of 
Jefus, and, when I faw her, I wondered with great admi- 
ration.' * 

The four beafts mentioned in Daniel, the two, one with 
feven heads and ten horns, the other with horns like a lamb, 
and a voice like a dragon, and the woman en the lcarlet- 
coloured beaft, are meant as a defcription of die fame tiling, 
\ which the image in the text represents. To give a juft ex- 
planation of the image, thefe tilings muft be explained in 
connexion with it. Thefe being mentioned, your minds 
will be better prepared to receive an explanation of the five 
propofitic . dovsrn in the text. 

Having :hefe general remarks, let us now attend 

to a particular illuftration of the fubjecc : — 

I; I am to iliew what is meant by the gold head of the 
image. To know the meaning of this, we are only to read 
Daniel's explanation, whtch muft be right. He fays, in 
chap. ii. V££ ; 7, $8, " Thou, O king, art a king of kings ; 
for the God ei" heaven hath given thee a kingdom, power, 
and itrength, and glory, Aad -vh;rdbever the children of 



< 9 r 

men dwell, the beafts of the field, and the fowls of the 
heaven, hath he given into thine hand, and hath made thee 
ruler over them all. Thou art this head of gold." Though 
Daniel gives this particular defcription of the gold head, 
applying it t® Nebuchadnezzar ; yet it is meant to extend 
to the Babylonian kingdom, over which this king reigned. 
This kingdom of Babylon, called the gold head, is the firft 
kingdom we have any aecount of in the fcripture, and it is 
likely that this is the firft kingdom there ever was in the 
world. This is mentioned in Gen. x. 8, 9, 10. " And 
Cufli begat Nimrod ; he began to be a mighty one in the 
earth. He was a mighty hunter before the Lord 5 where- 
fore it is faid, even as Nimrod the mighty hunter before the 
Lord. And the beginning o£ his kingdom was Babel, and 
Erech, and Accad, and Calnah, in the land of Shinar. ?> 
According to this defcription of Nimrod, he was a fierce, 
cruel man ; for we have not a juft idea of an hunter, when 
we think him merciful. The very defign of hunting is, to 
worry, take captive, and kill. A hunter has his cruel dogs 
to purfue, overcome, and poffefs, that which is free-bom. 
In this way Nimrod began, and built his kingdom, and hi* 
fuccefTors'havc done the fame thing. Hunting is the favour- 
ite amufement of kings to the prefent day ; witnefs the 
king of England, and others, who, to the prefent day, are 
hunting the ftag, perfecuting the republicans, and various 
other kingly avocations of the fame nature. This kingdom, 
which was begun in Babel, (or Babylon) by this mighty 
hunter, has continued in various forms to the prefent day % 
and has ever been fupported in the fame cruel way in which 
it was begun. This kingdom rofe to its higheft pitch of 
wealth and power, from the days of Nimrod to the reign 
of Nebuchadnezzar ; and from that time to this, earthly 
kingdoms have been on the decline, and will continue fo to 
do, till they are feen no more* This kingdom, called the 
gold head, is compared to a monftrous lion, in chap. vii. 
,ver. 4. " The firft was like a lion, and had eagle's wings." 
This queftion may be afked — Why is the Babylonian king- 
dom compared to a gold head, and a flying lion '?- For this 
reafon, the gold head is to fhew the riches of it, when raifed 
to the higheft pitch. On account of the abundance of gold 
hi Nebuchadnezzar's kingdom, Babylon is called the golden 
eity. I fa. xiv. 4, " That thou flialt take up this proverb 
againft the king of Babylon, and fay, How hath die oppref- 
forceaftd! the golden city ceafed V\ liow ironaenfely rich 



( "> ) 

muft that kingdom be in gold, to make fuch an image of 
gold as is mentioned in Dan. iii. 2. " The height of it was 
fixty cubits/' and allowing a cubit to be eighteen inches, it 
muft be ninety feet high. The breadth of it was fix cubits, 
or nine feet acrofs the fhoulders. It is faid, by hiftorians, 
that there were two female deities, not much inferior to 
this, and a golden table before them, forty feet long, and 
fifteen feet wide. This kingdom being compared to a lion 
with eagle's wings, is to fhew the power and cruelty of the 
kingdom under Nebuchadnezzar, and the fpeed he made in 
conquering the nations of the earth. There is no rifing up 
againft a lion, and if he can fly, there is no fleeing from 
him. There was no refilling the king of Babylon. His 
wings are faid to be " plucked," and he to ftand upon his 
feet, and a man's heart was given him. This is thought to 
refer to the time, when Nebuchadnezzar was driven from 
among men, till feven times, or years, paffed over him. 
After this, he had a man's heart inftead of a lion's ; then 
the language of his heart was, " Now I Nebuchadnezzar 
praife, and extol, and honour the King of heaven, all whofe 
works are truth, and his ways judgment; and thofe that 
walk in pride he is able to abafe." Dan, iv. 37. As this 
kingdom, rich and powerful, is the only human kingdom 
in reality there ever was in the world, or ever will be ; a 
, defcription of this is a defcription of all kingdoms. 

There is one thing more to be attended to concerning 
this gold heady and that is RELIGION. From the days of 
Nebuchadnezzar to the prefent day, in all monarchical gov* 
emments, there is fome religious eftablilhment, and it is fuch 
an one as the king delights to honour. This is LAW 
RELIGION. 

After Nebuchadnezzar had conquered the nations, en» 
riched himfelf and built great Babylon, the next thing, af- 
ter obliging the people to fubrait to his political eftabliih- • 
men Is, was' to have a religious ejlablijloment^ and to oblige all 
his fubjecls, upon "pain of death, to fubmit to thefe laws, as 
well, as the others. This religious eftablifliment is recorded 
in Dan. iii. 1, to the 6th. " The king made an image of 
gold, and fet it up in the plain of Dura, \ and called the 
princes, the governors, the captains, the judges, the treas- 
urers, the counfeilors, the fherirTs, and alj the rulers of 
the provinces, to come to the dedication of the image which 
Nebuchadnezzar the king had fet up." When all the offi- 
#ers were together, ready to enforce uniformity in conduct, 



( « ) 

and conformity to this religious law, an herald cried aloud 
to the people, to fall down and worfhip the image, when they 
heard the found of all the mufical inftruments in Babylon. 
This fame herald told the people, that if they did not worfliip 
the image, they fhould be caft into the fiery furnace. How 
was it poflible for any to refill thefe royal orders ! Here is 
the word of a king, -which is as a roaring lion. Here is the 
dazzling god of gold to worfhip. Here are all the officers 
in the kingdom, to execute the law. Here is all the power 
of mufic, and the flaming terror of the fmoking furnace ! ! ! 
No fooner was the mufic heard, but they all (excepting 
three) fubmitted to this LAW RELIGION. Thefe three 
men who would not fubmit, were caft into the furnace^ 
The "violence of the fire being quenched," and the men 
not hurt, the king paffed another religions &8, which was 
this, "Therefore, I make a decree, that every people, na- 
tion, and language, which fpeak any thing amifs againft 
the God of Shadrach, Mefhach, and Abednego, fiiall be cut 
in pieces, and their houfe fhall be made a dunghill ; be- 
caufe there is no other God that can deliver after this fort/* 
Here obferve, the firft law was a pofitive one, they fhall 
worfhip my god. The fecond was, a negative one, (or tol- 
eration. ) They (hall not fpeak amifs of the God of Shad- 
rach, &c. One decree was, to burn up the people J the other 
was to cut them up ! but both were definition. In this 
kingdom, called the gold head, is found that religious ejlab- 
lijhment, which has gone hand in hand with monarchy, and 
is continued with it down to the prefent day. This is the 
religion, which the clergy* of our day are fo alarmed about, 
xrying, Religion is thrown away in France ! and plans are 
laid in the United States, to overthrow it here. The fact 
is, the plan is laid in heaven to deftroy that religion, which 
is upheld by human aid, and the God of heaven is now ful- 
filling what he fhewed to his prophets in ancient times : and 
when this image falls, this cruel law under the name of re- 
ligion, will be eternally abolifhed ! ! Then will that which 
Anti-ChrirVs minifters " greatly fear, come upon them." 

II. I am to fhew what is meant by the filver bread and 
arms of this image. The filver breaft and arms are meant 
to reprefent the Medes and Perfians, two kingdoms united 

By the word clergy, in this difcourfe, is meant, unconverted minif- 
ters of every denomination, who are upheld by human laws. And the 
•sprclTion, Anti-ChriJ?* mini/en, means the fame thing. 



( « ) 

m one man, as the arms of a man are united to his breaft. 
The breaft is the centre of union between the arms, Cyrus 
was the man who united the Medes and Perfians together, 
and at the head of them conquered the king of Babylon, 
and poflefTed the kingdom. We have an account of this in 
Daniel v. 28. "Peres, thy kingdom is divided, and given 
to the Medes and Perfians." Though Darius the Mede is 
faid to take the kingdom, yet the Medes and Perfians, the 
two filver arms, pofTefTed it under Cyrus the Perfian. 

This king was pr*phefied of by Ifaiah, in chap. xlv. r . 
" Thus faith the Lord to his anointed, to Cyrus, whofe 
right hand I have holden, to fubdue nations before him ; 
and I will loofe the loins of kings, to open before him the 
two leaved gates, and the gates fhall not be fhut." An ac- 
count of the accomplifhment of this prophecy, is recorded 
in 2 Chrcn. xxxvi. 20, 22, 23. " And them that had ef- 
cap'ed from the fword carried he away to Babylon, where 
they were fervants to him and his fons, until the reign of 
the kingdom of Perfia, &c." At this time the kingdom of 
Nebuchadnezzar was delivered into the hands of Cyrus, and 
it became a Perfian kingdom. Cyrus faith, verfe 23, "All 
the kingdoms of the earth hath the Lord God of heaven 
given me." At the time when Cyrus took Babylon, the 
Jews were thsre in captivity, and bound by law to worship 
according to the eftabtijbed religion of the kingdom, and con- 
trary to the law given to them by Mofes. They had a 
double affliction, they were captives under the kings of 
Babylon, and forced to worfhip according to law ; but 
when Cyrus took the kingdom, he gave them liberty to re- 
turn to their own land, and 'to worfhip according to the law 
of their God. This is written in Ezra, chap. i. He not 
only gave them liberty to go to Jerufalem and worfhip 
there ; but delivered up to them all the veffels which Neb- 
uchadnezzar the king of Babylon brought out of the houfe 
of the Lord in Jerufalem. In the kingdom of Babylon we 
have an account of the firft: religious eftablifliment in the 
world : when this kingdom fell into the hands of the Per- 
fians, mention is made of the firft religious toleration there 
ever was. TKcT&h the Jewifh religion was contrary to 
that of the Per.: 'tis ; yet Cyrus tolerated them in it. This 
is the moft we can expect frqm a monarchical government. 
The government allowed them to do that which they had 
a natural right to do. After Cyrus gave them this liberty* 
their enemies oppofed them, and endeavoured to prevent 




{ *3 ) , 

rorn building, all the days of Cyrus. In the reign 

3f Artaxerxes, they wrote to him, and told the king that if 
he people built Jerufalem, they would not pay toll, tribute, 
:>r cuilom ; but the fact was, thefe men, namely, Bilhlam, 
Mithredath, Tabeel, and the reft of their companions, 
" Had a maintenance from the king's palace, and it was not 
meet for them to fee the kings difhonour ; " (or rather they 
were loth to lofe a living, which came to them in fuch an 
eafy way.) See Ezra iv. 7, 14. This was the way the 
clergy conduced in England, when there was a petition fent 
in to the parliament for tolerating thofe. denominations who 
were not of the ejioJjhJloed religion of the kingdom. The 
ckrgy founded it through the kingdom, that if all religions 
w r ere tolerated, the true religion would come to nothing ; 
but remember, they had their " maintenance from the king's 
palace." This is the caufe of- fuch an " howling of the . 
(Shepherds" in our day. 

When there was a bill carried in for a general exemption 
from taxation, or that fchofe of another denomination mould 
not be taxed to. the mini ft er of the town, in Maffachufetts ; 
a certain clergyman laid, if that bill had paired, the greateii 
part of the minifters would be obliged to leave their people 
for want of a fupport.* It appears that if the general 
court did not fet more by the clergy, than their hearers, 
they would foon be deferred by them ; who fupport them 
Kmly becaufe they, are obliged to. . 

This kingdom defcribed by the filver breaft and arms, 
was as much inferior to Nebuchadnezzar's kingdom, as fil- 
ver is to gold It is laid ver. 33,' " And after thee ihall 
arife another kingdom inferior to thee." This Perfian king. 
dom is mentioned in Daniel vii, 5, under the iimilitude of 
a bear : " A»c& behold, another bea-ft, a fecond, like a bear, 
and it raifed itfelf on one fide, and it had dree ribs in the 
•mouth of it between the teeth of it, and they faid thus unto 
it,. Arife, devour much flefh." This beajl like a bear, is 
meant to reprefent the Medes and Perftans. m And for their 
cruelly and greedineis after blood, they are compared to a 
bear, which is a moft voracious and cruel animal. The 
very learned Bochart recounts fever al particulars, wherein 
the Perfians refembled bears ; but the chief like nels conilft.- 
ed in what I have mentioned ; and this likeneft was ppx£* 

* Sec Dr Morse's remarks on faid Bill rtlan drength- 5 
t> 1 other nations* 



( '4 ) 

pally intended by the prophet, as I think we may infer froza 
the words of the text itfelf, " Arife, devour much fiefh." 
A bear, faith Ariftotle, is an all-devouring animal ; and fa 
faith Grotius ; the Medo-Perfians were great robbers and 
fpoilers, according to Jeremiah li. 48, 56. And it raifed 
up itfelf on one fide, or as it is in the margin, it railed up 
one dominion ; fo~ the Perfians were fubjecT: to the Medes 
at the conqueft of Babylon, but foon after raifed up them- 
felves above them. And it had three ribs in the mouth of 
it between the teeth of it ; thefe Jerome underftands of the 
three kingdoms of the Babylonians, Medes, and Perfians, 
which were reduced into one kingdom, and fo like wife 
Votablus, and Grotius ; but Sir Ifaac Newton and Bifhop 
Chandler, with greater propriety explain them to fignify 
the kingdoms of Babylon, Lydia, and Egypt, which were 
conquered by it, but were not properly parts and members 
of its body. They might be called ribs, as the conqueft of 
them much ftrengthened the Perfian empire ; and they 
might be faid to be between the teeth of the bear, as they 
were much grinded and oppreffed by the Perfians. And 
they faid thus unto it, " Arife, devour much fleih :" thi^ 
was faid, as it was before obferved, to denote the cruelty of 
the Medes and Perfians. They are alio reprefented very 
cruel by the prophet, Ifaiah xiii. 18 ; Cambyfes, Ockus, and 
others of their princes, were indeed more like bears than 
rr?n. Inftances of their cruelty abound in almoit all the 
hiilorians, who have written of their affairs, from Therodo- 
tus down to Amonianus Marcellinus, who defcribes them 
proud, cruel, exercifmg the power of life and death over 
{laves and obfeure plebeians."* 

The filver breaft and arms, and the bear, reprefents the 
Perfian Kings, rich and cruel, though not fo rich as the 
Babylonian kingdom, but more cruel ; War brings poverty 
and oppreflion, when kings contend ! 

III. I am to defcribe the brafs belly and thighs. 

This is explained by Daniel, ver. 39. " And another 
third kingdom of brafs, which fhall bear rule over all the 
earth. " By the brafs belly and [highs are meant the Gre- 
cian kingdom which fucceeded the Perfians. After the 
Babylonian kingdom had been in the hand of kings, from 
i—^flg themfelves, it was given into the hand of the Per- 
The guverl^er it had been m their hands many years, it was 
a natural rig:. 
their enemies "Newton's Works, vol. 1. p. 2/4— 5< 



( *5 ) 

delivered into the hands of the Grecians, under the reigsr 
of Alexander the great, who conquered the Peril ans and 
poffefTed die kingdom. This kingdom is called brafs, be- 
caufe it was as much inferior to the other two, as brais is to 
gold or filver. It is thought to be compared to brafs be- 
caufe die M Greeks were famous for their brazen armour; 
their uiual epithet being the brazen-coated Greeks."' 
Another reafon why this kingdom is compared to brafs, is 
this, among all metals brafs is the mod vocal, and founds 
louder than any tubing elfe, and fo feemed to ihew the fame 
and power of the kingdom, and the eloquence of the Greek 
language. This fame kingdom is compared to a leopard, 
in chap. vii. ver. 6. " After this I beheld, and lo, -another 
like a leopard, which had upon the back of it four wings 
of a fowl ; the bead had alfo four heads, and dominion was 
given to it.*' This leopard is meant to fhew that the Gre- 
cian kingdom like the reft was cruel and fierce, as all mon- 
archies are ; and to denote that Alexander fhould proceed 
in a very rapid manner to conquer his enemies ; — His hav- 
ing four wings fhewed, that the king fhould fly with double 
fpeed to purfue and conquer his enemies* 

A leopard is a fwift, fierce, fpotted, courageous beaft 5 
and fo was the Grecian king, and his fubjedts ; for in a very 
few years he run, and flew over all the earth ; " He bore 
rule over all the earth." This leopard had four heads, 
which was to fhew that the Grecian kingdom under Alex- 
ander fhould be divided into four, or be commanded by 
four different kings ; though the kingdom fhould be the 
fame. Thofe who wifh for further knowledge of the Gre- 
cian kingdom, may be informed by reading the hiftory of 
Alexander, in Goldfmith's Hiftory of Greece. 

In this kingdom is found die fame accounts of religious 
eftablimments as in the other, for it is the fame kingdom, 
only in the hands of new mafters. 

IV. I am to ihew what is meant by the legs of iron, 
and die feet and toes part iron, and part cky. 

By the legs of iron, and the feet and toes part iron and 
part clay, is meant the Roman government which rofe after 
the Grecian ; the legs being iron, and the feet and toes part 
iron and part clay, is meant to (hew that the Roman gov- 
ernment fhould, at firft, be the ftrongeft on earth ; and af- 
terwards become weak, and at laft be divided into ten king- 
doms, which fhould retain part of the old Roman ftrength ; 
stud yet on account of being mingled with other nations* 



( Itf ) 

fhould finally be broken. This is the meaning given by 
Daniel; in verfes 40, 41, 42, 43 " And the fourth kingdom 
fhall be ftrong as iron : forafmuch as iron breaketh in pieces 
and fubdueth all things ; and as iron that breaketh all thefe, 
fhall it break in pieces and bruiie. And whereas thou faW* 
eft the feet and toes part of potter's clay and part of iron, 
the kingdom fhall be divided ; but there (hall be in it of 
the ftrength of iron, forafmuch as thou faweft the iron mix- 
ed with miry clay. And as the toes of ihe feet were part 
of iron, and part of clay, fo the kingdom fhall be partly 
ftrong, and partly broken. And whereas thou faweft iron 
mixed with miry clay, they fhall mingle themfelves with 
the feed of men ; but they fhall not cleave one to another, 
' even as iron is not mixed with clay." Every perlbn ac- 
quainted with ancient hiftcry iriuft know that the Fvoman 
government, which extended over the world, was the laft 
which arofe after the Grecian. The Roman government 
-was the ftrongeft of all which had been on earth : as iron 
is ufed to work gold, filver and brafs, though it is not val- 
ued fo high as either of them ; fo the Romans fubdued and 
brought others to their terms. The two legs might fignify 
the government divided into the eaftern and we ft em em- 
pires, and the ten toes are to reprefent ten kingdoms which 
arofe out of that, after the empire was deftroyed ; for after 
the government became (by reafon of me Barbarians which 
dwelt among them) like the iron and clay, partly ftrong and 
partly broken, the empire was divided into ten monarchies, 
nine of which are (landing at the prefent day ; they aYe reck- 
oned thus by Mr. Brown ; 1. The ftates of Italy ; 2. The 
two Sicilies; 3. Portugal; 4. France; J. Spain; 6. Brit- 
ain; 7. Holland j 8. Germany; 9.. Switzerland ; 10. Hun- 
gary. — According to the moil authentic accounts, there 
Sas generally been ten principal governments or monarch- 
ies- ever mice the deitrucrion of the Roman empire, to the 
time of the revolution asid reformation which has of late 
taken place in France. The legs, feet and toes of the im- 
age, agree with the fourth beaft which Daniel law. in chap, 
vti. 7. " After this I law in the night vinous, and behold 
a fourth beaft, dreadful and terrible, and ftrong exceeding- 
ly ; and it had great iron teeth : it devoured and brake in 
pieces, and ftamped the refidue with the feet of it : and it 
diverie from all the beafts that were before it; and it 
had ten horn?. I confidered the horns, and, I -iere 

came up amoug them another little horn, before wl 






( J 7 ) 

there were ttaee of the fir ft boms plucked up by the roots ;, 
and, behold, in this horn, were eyes like the eyes of a man, 
and a mouth fpeakmg great things." 

This bead is a description of the cruelty of die Roman 
empire ; the beaft had iron teeth, and hrafs nails ; the iron 
teeth are the fame with the iron legs of the image ; "it de- 
voured and brake in pieces, and (lamped the refidue with 
his feet.'' — This is a complete defcription of the Roman 
empire, until it was deilroyed. The beaft was dreadful and 
terrible — the Romans were dreaded by their neighbours, and. 
terror attended their arms wherever they came. This beaft 
differed from- the other three in form, though not in nature y 
to did the Roman empire ; die form of it was different 
from any government which was before it. 

The ten horns of the beaft, fighjfies the fame as the ten 
toes of the image ; thefe are explained by the angel, verfe 
24. "And the ten horns of this kingdom are ten kings 
that mall arife." This is a defcription of ten kingdoms 
formed out of the Roman kingdom ; which is called here 
"a kingdom," though, in profane hiftory it is called an em- 
pire. Daniel fliw another horn, an eleventh, which came 
up among, the ten horns ; M This horn had eyes like the 
eyes of % man, and a mouth {peaking great thing/' This 
horn with eyes- like the eyes of a man, is the church of 
Rome, under the popes* It is a known fact that the pope 
was never declared univerfal biihop, until after the Roman 
empire was deftroyed, and the feat of government removed. 
from Rome to Constantinople ; after this the pope had an 
opportunity of exerciiing his eccleiialtical and. kingly au- 
thority over a large extent of country. In the year 774, 
the biihop of Rome was inverted with the " prerogatives 
of a temporal prince. " About that time die pope pretend- 
ed that Conftantine^die firft Chriftian emperor, had been 
healed of the leprofy by a Roman biihop ; and out of grat- 
itude to the biihop of Rome, he had built a new capital in 
the eaft, and had refigned to the popsi the free, and perpet- 
ual fovereignty of Rome, Italy and the provinces of the 
weft; — The pope obtained his kingdom by the help of 
Pepin king of France, and on this account the king of 
France has always been called, the eldejl fan of the church, 
as well as fiiofl chriftian majijly ; and it Is worthy of notice, 
that the children of this eldeft fon have been the 6r3f who 
have hated their grandmother, the church of Rome. TUii. 
B z 



( i8 ) 

horn is faid to have " eyes like the eyes of a man," which 
are two : — He had two kingdoms to look after, one tem- 
poral, the other fpirituah " He had a mouth fpeaktng 
great tilings,^ by this is meant the thunder of the popfs 
excommunications, which were thought to be eternal dam- 
nation. " He fpake great things agaktft the Moft High,'* 
by calling hirnfelf god upon earth. " His looks were more 
flout than his fellows," he claimed more authority than his 
fellow bt/hops, or fellow kings, Three of the other horns 
fell before this horn, or were plucked up by the roots. The 
meaning of this is, that the pope overcame three kings. 
This might eafily be proved, but the limits of this fermon 
will not allow me to enlarge here. 

This little horn made war with the faints and prevailed 
againft them. Hiftcry furnifhes us with the moft melan- 
choly accounts of the perfecutions which the faints have 
endured from this king and his futvjects, viz. the pope and 
the Romifti church ; the greateft perfecutions have been in- 
flicted by this curfed government, from- the day that civil 
and ecclefiallical power were blended, to the prefent time ;, 
and though we have not had the name of popifh govern- 
ment in this country, yet we have had the nature of it, ever 
fince our forefathers landed at Plymouth, to this prefent 
time. The attempt to enforce uniformity in fentiment, and 
'conformity to the civil and religious laws, is nothing fhort 
of following the example of the church of Rome. It is 
temporal and fpiritual monarchy ; and as the power of the 
pope leffens, the power of the clergy fails. A religion up- 
held and enforced by human laws, differs from the church 
of Rome, only, as the ftream differs from the fountain from 
which it flows. This Roman king, viz. the pope, is in great 
fear left he fhall lofe his dominion ; and many of the clergy 
in the United States fear the fame : while the kingdom of 
myftery Babylon is haftening towards a fall, thefe merchants 
thereof are {landing afar off, and " crying, Alas, that great 
city by which we were made rithV* Some of them cry, 
Religion is thrown away and is coming to nothing ; one of 
them faid, (when the wretched friars were put to death in 
France) They have put to death twenty-four thou/and go/pel 
mwjlers in France 1 1 /* with propriety he might have added^ 
M Thefe were my brethren." 

This little horn "■fhall wear out the faints,, and think to 
change times and laws, -and they fhall be given into his 
Se« Mi, Osgood's Fail fermon, preached at Medford, (Mail*,) 



( m > 

hands unril a time, times, and the dividing of times." This 
government has worn out the faints ; the popes have chang- 
ed times, by altering the time from old ftile to new, which 
was dor?* by Pope Gregory ; and he has changed laws ; in- 
i of baptizing a believer in Chriil, he made a law to 
baptize infants, and belkvers in the pope ; and inftead of bap- 
tiim by burying according to fcripture, he (or ibme of his 
under officers) have changed the law, and added fprinkling, 
as more agreeable to thofe who are friends to the reign of 
his hoiinels. The time is fet for his reign, and that is a 
time, times, and dividing of time, or three years and a half j 
this is the fame as forty-two months, or twelve hundred and 
frxty days, or years. So long this horn or king will reign y 
and if the beginning of the pope's dominion was in the 
year 666, it will be out in the year 1926, which will be in 
123 years from this year, 1803. It is my belief, that this^is 
the time for the fall of Babylon, which many have prayed 
for, who are now mourning for fear that their prayers will 
be anfsvered* 

This bead with ten horns is mentioned in Rev. xiii. and 
is defcribed as riling up out of the fea, having feven heads, 
and ten horns, and upon his horns ten crowns, and upon 
his heads the name of blafphemy. This J understand to 
be the Roman empire, after the Pagan religion was abol- 
ifhed, and the Chriftian religion (or rather paganifm under 
that name) became the religion of the -empire. From the 
reign of Nebuchadnezzar to the reign of Conftantine, idol- 
atry was the eftabliihed religion in the kingdom 5 when 
Conftantine came to the throne, he overthrew the Pagan 
religion, and eftabliihed what he called the Chriftian, on the 
fame foundation, namely, human authority 1 He defended 
the doctrine and worfhip by force of arms, and perfecuted 
and killed all who did not fabmit to what he called the- 
Chriftian religion ; but this government, and this religion ef- 
tabliihed by Conftantine, bears the fame name which the 
.p\d Roman government did, which is a beaft, and a mon* 
ftrous one too ; having feven heads, ten horns, ten crowns, 
and on his heads the name of blafphemies. " This bead 
was like a leopard, and his feet were like the feet of a bear, 
and his mouth as the mouth of a lion, and the dragon gave 
him his power and his feat, and great authority." This 
Roman beaft contained all the cruelty of die Babylonian, 
Periian, ana Grecian kingdoms ; theft three kingdoms were 
repreiented by a lion, a bear, and a leopard $ but this king- 



( 20 ) 

dom contains all thefe, In the descriptions of ft ; and it is- 
certain, that there has been more cruelty practifed, fmce 
idolatry has been eftablifhed, by kingly authority, under 
the name of the Ghriftian religion, than ever there was be- 
fore. This very government, where die Chriftian religion 
is faid to be eftablifhed, is the place where they have made 
war with the faints, under the name of hcretkks ; all the 
horns of this beaft have made war with the faints ; France 
and England have been the mod noted for perfecuting here- 
ticks. There are many other things mentioned concerning 
this beaft, which I mull omit for want of room. 

What Daniel calls die little horn, is mentioned in this 
chapter, from verfe 1 1, to the end of the chapter. u And 
I beheld anodier bead coming up out of the earth ; and he 
had two horns like a lamb, and he (pake as a dragon ; 
and he exerciieth all the power of the firfl: beaft before him, 
and caufeth the earth, and them which dwell therein, to 
worlhip the firft beaft, whole deadly wound was healed. 
And he doeth great wonders, fo that he maketh fire to 
coaie down from heaven on the earth in the fight of men." 
Here is another beaft which denotes cruelty, he rofe up 
out of the earth ; — this is the church of Rome under the 
pope ; he rofe out of the earth, from earthly motives ; he 
had two horns like a lamb ; the bifhep of Rome pretends 
to be a friend to Chri/t the Lamb, to govern for him ; but 
he fpake like a dragon ; he had the fame commanding tone 
which the heathen emperors ufed. Thefe two boras de- 
noted civil and zccl. power ; the pope wears two 
fwords, to (hew that he commands die kingdom, and the 
church. This beait/exercilcs all the authority of the fir it 
before him. he had the laws of the empire on his fide, and 
the laws of the church ; fo that if any refuied to fubmic to 
his commands, as head of the church, lie could oblige them 
to fuhmit to the laws of the kingdom, which was, that they 
ihould fubmit to the laws of Ch rift, which Conftantine ~[\?A 
eftabliihed as the law of the kingdom. All this authority, 
the popes had power to exercife over a wretched race of 
beings. 

This' civil and ecclefiaftical power, " made an image to 
the beaft whole deadly wound was healed >. and he had 
power to give life to the image oi rhe besfir, that the image 
of the beaft fhout .nd cauie that as many as 

would; not worlhip the image, ihould be killed/? By this 
two horned beaft making an image to die 6r8 beaft, is 



( 21 ) 

meant, (I fuppofe) the pope's reviving the old Roman em* 
pire in another form, having the pope for a king, which 
was the very image of the former government, obliging 
every perfon to fubmit to the laws "of that government ; 
smd that was, to acknowledge the power of the pope ; and 
that every perfon mould be killed who did not fubmit to 
the power of the church of Rome. There was once a law, 
that no man ihould trade in the pope's dominion, unlefs he 
would acknowledge the power of the bifhop of Rome. 

This beaft, with feven heads and ten horns, and another 
with horns like a lamb, is mentioned in chap. xyii. and is 
called a fcarlet- coloured beaft, with a woman arrayed in 
fcarlet, having a golden cup in her hand, and riding on the 
beaft. Verfe 3, 4, 5, 6. " So he carried me away, hi die 
fpirit, into the wiiciernefs, and I faw a woman fit upon a 
fcai let-coloured beaft fall of names of blafphemy, having 
feven heads and ten horns. And the woman was arrayed 
in purple* and fcarlet- colour, and decked with gold, and 
.precious ftones, and pearls, having a golden cup in her 
hand full of abominations and Rkhinefs of her fornications. 
And upon her head w T as a name written. Mystery, Baby- 
lon THE GR.EAT, THE MOTHER OF HARLOTS AND ABOMI- 
NATIONS of the earth. And I faw the woman drunken 
with the blood of the faints, and with the blood of the mar- 
tyrs of Jefus ; and when I faw her, I wondered with great 
admiration." 

The explanation given of this woman on the fcarlet-col- 
oured beaft, by the angel to John in this chapter, is fuffi- 
cient to prove that the church of Rome, connected with the 
civil government, is meant by this limiHtuae. The wo~ 
man is fliid to be that great city, which ruleth over the 
kings of the earth. Her <e fitting o» a fcariet-coloured 
beaii, and on many waters,''' is the fame thing. " The 
many waters-/' ai*e faid to be u peoples, and multitudes, 
and nations, and tongues." The church of Rome pretend- 
ed to rule the whole world. This woman wa c arrayed in 
every thing coftly, and clorhed in fcarlet. The beaft on 
which me fat, was of the feme colon; ; the Roman magif- 
iraies, and the pop? 9 and cardinals, ufed to wear icarlet-col- 
cured clothes, to diftinguiih themfclves from all other men ! ! 
The woman fitting on the beaft was to ftew, that the 
church of Rome, though as different from the government 
as a woman is from a beaft, yet was upheld by the civil 
•fiower, and it ihewed that though the civil power upheld 



( 22 ) 

the churc% yet the church had the government at her com- 
mand ; for no woman would dare to ride on a beaft 'which 
fhe could not command. This woman had a golden cup in 
her hand full of abominations, which means the unfcriptural 
laws, and curfed practices, of the Romuh church. She had 
a name on her forehead, Mystery, &c. She is called the 
mother of harlots. Every perfon who knows any thing of 
the church of Rome, knows that fhe is called the mother 
church — fhe has a number of harlot daughters ; that is, ma- 
ny other churches, who do not profefs to belong to that 
church, yet are as nearly related to her, as a daughter is to 
her mother. 

All churches, whether they are Roman Catholic, or 
Protectant, are of the fame nature of the church of Pvome, 
if they are upheld by human aid. There are great multi- 
tudes of churches and miniflers, who are fopported by the 
laws of the land, and if that Ihould fail them, their fitua- 
tion would be " as one of their own poets have faid," if 
the government does not fupport us, "eight hundred familiet 
in this Jlate (Maflachufetts) will I e deprived of a living" 

This woman, who had made the kings of the earth drunk 
with her wine, was " drunk with the blood of the faints, 
and the martyrs of Jefus." By the woman's being drunk 
with the blood of faints and martyrs, is meant the cruel 
perfecutions which the church of Rome have inflicled on 
the real difciples of Chriil ; the church jof Rome, for one 
thouiand years pad, has exceeded all who have gone before 
them for their cruelty, and the number which they have 
put to death. This perfecuting fpirit is not confined to 
the church of Rome, that mother of harlots ; her daughters, 
who have committed fornication with kings, or who have 
-been unfcripturally connected with the civil power, have 
done the fame thing. Witnefs the church of England, who 
is one of her daughters. The perfecutions inflicted on the 
diffenters in the fixteenth century, is enough 'to convince' 
any candid perfon, that ihe pofieffed the fame fpirit which 
her mother was horn with. In all the kingdoms, where 
the churches with their clergy ride upon the civil govern- 
ment, thofe who diifer from the eitablifhed religion have 
been perfecuted. When our forefathers Med from this per- - 
fecuting fpirit in England, they brought the fame fpirit 
with them ; and when fome of the people xlifTered from what 
the court called orthodoxy, they were banifhed, whipped, 
Jned, imprifoned, and hung ; Mr. Roger Williams, of Sar* 



i 23 ) 

lem, a Baptift, was banifhed from the government, with a 
number of Quakers. Mr. Homes, a Baptift minifter, was 
pubiickly whipped in Lynn, for preaching in a private 
houfe contrary to law. Several people have been imprif- 
joned, becaufe they would not fupport a minifter which they 
did not hear. The firft Baptift meeting- houfe in Bofton 
was nailed up by authority, and a law made, that if any 
perfon fpake againft infant baptiim, he fhould be baniftied 
from the town! 1 In Saiem," three Quakers were hung, for 
daring to differ from the court, (or rather from the clergy, 
who ruled the court.) in matters of religion. 

At the prefent day, the clergy are ufmg all their influence 
to have their religion as permanent as the government ; 
and their great outcry againft the President of the Uni- 
ted States, while they reprefent him as an Injidel^ is,- barely 
becaufe that he is as deftitute of their LAW RELIGION, 
as many of them are of Gospel Grace. 

He has found this to be a truth, that the rights of con- 
fcience were never fubmitted to rulers ; for we could not 
fubmit them. " We are anfwerable for them to our God. 
The legitimate powers of government extend to fuch a&s. 
onlv as are injurious to others. But it does me no injury 
for my neighbour to fay there are twenty gods, or ho 
God. It neither picks my pocket, nor breaks my leg." 
The Prefident's fentiment concerning religion, agrees with 
die conftitution of the United States, which knows the peo- 
ple under die name of peaceful citizens, and not as Church- 
men, Prefcyterians, Congregational ills, Baptifts, Methodifts, 
or any other party name ; each denomination, demeaning 
themfelves as good citizens, are equally under the protec- 
tion of the law* The Prefident knows that the religion of 
Chrift flourifhed, when human laws were againft it ; and 
that the religion which is dependent on human laws for its 
exiftence, cannot be the religion of Jefus Chrift. He is the 
only magiftrate which I know of in the world, who {ccg 
that religion is a matter between God and the creature. 
For this reafon, he is called a deift, by the friends of LAW 
RELIGION. The Lord grant that he may be continued 
many years, as an example for other magiftrates to follow, 
'and as an inftrument to pull down that <:ruel government, 
which has put to death fo many of the faithful followers of 
Jefus. 

It is faid, in the laft part of this chapter, that the ten 
horns " fhail hate the whore, and (hall make her defolate, 



( 2 4 ) 

and naked, and fhall eat her flefh and burn her With fire." 
This has been partly fulfilled in the political reformation, 
which has of late taken place in France. That nation 
hated the fuperftitions of Rcme, when they faw how they 
were impofed on by the bifhops and friars, whofe wretched 
trade was to pardon fins, and pray fouls out of purgatory. 
They difcovered the abominable wickednefs of the popifh 
clergy — their nunneries, and their mocking practices which 
were carried on out of the fight of the common people. 
We ought to confider this as an accomplifhment of this 
prophecy ; and not be like many, who are mourning be- 
caufe the people do not believe in the infallibility of popes and 
priejis. Much more might be faid, but the limits of this 
difcourfe forbids my enlarging any further on this part of 
fcripture. 

V. I am to (hew what is meant by the STONE cut 
out of the mountain without hands, which broke the image 
and made it like the chaff of the fummCr threfhing floors, 
and became a great mountain. In^ explaining this 'propofi* 
tion, I (hall illbffVate three particulars : 

\Jl I fhall fhew what is meant by the ftone cut out of 
the mountain without hands. ' 

2d. What is meant by its breaking the image, and mak- 
ing it like the chaff of the fummer threfhing floors. 

3<Z. What is meant by the ftone becoming a great moun« 
tain, and filling the whole earth. 

i. The fuA thing te be explained is the fione. The 
meaning of this is given by Daniel in chap. ii. ver. 44, 
"And in the days of thefe kings, fhall the God of heaven 
fet up a kingdom which fhall never be deftroyed, and the 
kingdom fhall not be left to other people ; but it fhall break 
in pieces and confume ail thefe kingdoms, and it fhall itand 
forever." 

According to this explanation given by the prophet, the 
ft6ne cu orjt with jut hands means the kingdom of God or 
Or iftj \' hich was let up when Chrift was upon earth. This 
is the one v ■■•hich he told them was-at hand ; the nature sf 
it is Vie! ufriefs, and peace, and joy in the Holy Ghoft. 
Th ; is as different from all other kingdoms, as a 

ft gold, filver, brafs, iron or clay. The ftone 

fceins hptit hands, "fhewed, that this kingdom was 

;ed by human power, " not by might, 
Spirit, faith the Lord of hofts." It 



( 25 ) 

was fet up in oppofition to human power, for the laws of 
earth, and the gates of hell oppofed it when it was firft fet 
up ! i 

A kingdom fuppofes three things : 

i/?e A king* id. Subje&s. 3 d. Laws to govern the 
fubjects. 

1. A king : This is Jefus Chrift There are four ways 
by which men become kings — 1/?, by birth ; 2d, by gift ; 
3 d, by conqueft ; 4/^, by choice. Chrift is king in all theft 
ways. 

1. He was born a king: "Where is he that is born 
king of the Jews/' 

2. By gift : " Aik of me and I will give thee the heath- 
en for thine inheritance, and the uttermoit parts of the earth 
for thy poffeffion." Pfah ii. 8. 

3. By conqueft : u Thine arrows are fharp in the heart 
of the king's enemies, whereby the people fall under thee." 
Pfal. xlv. 5. 

4. By choice : "Behold my fervant whom I hare 
chofen." 

There are three tilings peculiar to a king : i/I, a throne ; 
2d, a crown; 3 J, a fceptre. The king of this kingdom 
poffeffes them all. " His throne is forever and ever ; he is 
crowned with glory and honour — on Ins head the crown 
ihall -flour ifh ; on his head are many crowns. The fceptre 
of his kingdom is a right fceptre.' ? 

This fceptre is his gofpel, called the rod of his ftrength, 
by which he rules in the midft of his enemies ; for the goi- 
pcl is the power of God unto falvation, to every one that 
believeth. 

2. A kingdom fuppofes fubjecls ; thefe are perfons bora 
again, and no others. Many think becaufe they are mem- 
bers of what is called churches, that they are the fubjects 
of Chrift's kingdom, but it is anti-Chrift's kingdom, which 
they are fubjects of. There never was a perfon on earth 
that ever faw Chrift's kingdom till after he Was born again. 
Chrift fays, "Except a man be born again, he cannot y^? 
the kingdom of God. Except a man be born of water and 
the Spirit, he cannot enter into the kingdom of God." 
Paul fays, " Who hath delivered us from the power of 
darknefs, and hadi tranilated us into the kingdom of his 
dear Son/' 

The fubjecls of this kingdom arc called faints, or holj 
C 



( 26 ) 

perfons. This is mentioned in Dan. vii. 1 8. f< But the 
faints of the Moft High fhall take the kingdom, and poffefs 
the kingdom forever, even forever and ever. 3 ' Every per- 
fon who is a fubjecT: of Jefus Chrift, was once his hearty en- 
emy ; but being conquered by his gofpel, they are his 
hearty friends, and obey becaufe they love their king who 
rules them in righteoufnefs. 

3. A kingdom fuppofes laws by which the fubjects are 
governed. The laws of this kingdom are fuch as unregen- 
erate men are not willing to iubmit to ; therefore a man 
mud be born again before he will fubmit to them. I will 
mention fome of the laws of this kingdom : 

1. The firft law is that of equality, " all ye are brethren ." 
u But Jefus called them to him and faith unto them, Ye 
know that they which are accounted to rule over the Gen- 
tiles exercife lordfhip over them ; and their great ones ex- 
ercife authority upon them. But fo fhall it not be among 
vou ; but whofoever will be great among you, fhall be your 
minifter, and whofoever of you will be the chiefeft, fhall be 
fervant of all" Mark x. 42, 4-3, 44. 

2. The fecond law of tin. kingdom is, that they fhall 
love each ether as brethren, in word, in tongue, in d^ed y 
and in truth. " This is my commandment, that ye love 
one another, even as I have loved you." John xv. 12. 

3. Another Jaw is, that they forgive one another. 
" And Peter laid, how oft (hall I forgive my brother ? until 
feven times ? And he faid, not till feven times ; but till fev. 
enty times feven." 

4. A fourth law of this kingdom is, that they fliould 
" love their enemies — do good to thofe that hate them, 
and pray for them that fcornfully ufe them and perfecute 
them." 

5. A fifth law of diis kingdom is, "That if any man 
imite them on one cheek, that they turn the other alio." 

6. A fixth law is, that " All things whatsoever ye would 
that men fliould do unto you, do ye the fame unto them." 

7. A feventh law of the kingdom is, that thofe who are 
" born again" fhall be * buried with Chrift by baptifm in- 
to death, that like as Chrift was raifed up from the dead 
by the glory of the Father, even fo they fhould walk in 
newnefs of life." 

8. An eighth law of this kingdom is, that thofe who 
have been thus baptized, and become vifible members 
of "the kingdom, continue ftedfaft, in the " Apoftles* 



( 2 7 ) 

doctrine, in fellow fhip, in breaking bread, and in prayer." 

9. A ninth law is, that the fubje<5ts Ihall "Deny them- 
felves, take up their crofs, and follow their king." 

Thefe are a part of the laws of this kingdom, which the 
ancient faints obeyed, and they were always happy when 
they fubmitted to them. Thefe are not fuch laws as nat- 
ural men love, for multitudes feel their hearts rife againil 
them, when they hear them repeated. Anti-ChrirVs fates 
are much more pleafmg to them, being fuch as are " high- 
ly efteemed among men." 

This is a fliort defcription of that kingdom which is 
compared to a done in the text, cut out of the mountain 
without hands. 

It may be pleafmg to fome, to know why this kingdom 
is compared to a ftone 5 while the others are compared to 
gold, Giver, brafs, and iron mixed with clay. 

There are feveral reafons why this kingdom is compared 
to a Jione : 

ift. Becaufe it is durable. A ftone remains unimpaired 
by a length of years, and never alters. So it is with this 
kingdom : it is ever the fame in nature, and fuffers no de- 
cay. There is no way to alter a ftone, only by taking 
away part of it ; fo it is with this kiugdom. Gold may be 
melted, and fo may filver, brafs, iron and clay, and the) 
may be brought into different ftiapes ; but it is not fo with 
a ftone. 

2d. A ftone is always folid and difficult to handle ; fo 
is this kingdom. It is faid of Jerufalem, " I will make Je- 
rufalem a burthenfome ftone ;" this kingdom has always 
been the moft difficult to handle, or remove, of any that 
was ever in the world. The enemies of this kingdom have 
been fighting againft it, for almoft two thoufand years ; 
and it has always been with them, as it is with a man when 
he is angry with a ftone, and ftrikes it with his fift ; the 
ftone is not injured, but the man is wounded. 

3<£ Many ftones are exceeding precious, or valuable ; 
fo it is with tliis kingdom ; it is die moft valuable - of all 
things ; it confifts in righteoufnefs, peace, and joy in the 
Holy Ghoft : — What is there equal to thefe things ? " The 
gold of Ophir cannot equal them." 

j^th. A ftone is ufed to grind with ; how foon is gold, 
filver, brafs, iron and clay overcome, when ground by a 
ftone ; fo it is with this kingdom : every thing mull give 



( 28 ) 

way before it. " And on whomfoever this (lone falls, it 
■will grind him to powder." 

5//$. Chrift, and his followers, are compared to a ftone. 
Peter, fpeaking of Chrift, fays, " this is the ftone which was 
fet at nought by you builders. " Ills difclples are called 
living ftones, in 1 Pet- ii. 5. u Ye alfo as lively ftones, arc 
built up a fpiritual houfe ;" the king, and febjecls, are both 
of a durable nature ; Chrift is " the fame yefterday, to cay, 
and forever," and "the righteous fhall be had in everlaft- 
ing remembrance." Every perfon, who oppofes this king- 
dom called a ftone, does himfelf the greateft injury. As 
ftone overcomes gold, filver, brafs, iron and clay, fo will 
this kingdom finally overcome all the reft. 

2d. I am to flew, what is meant by this ftone breaking 
the image, and making it " like the chaff of the fummer 
thiefhing ftcors." The. meaning of this is, that Chrift** 
kingdom will deftroy every monarchical government ; they 
will fir it be broken, and then ground fine ; fo that like all 
human inftitutions, which are contrary to divine rule, they 
will be driven from the earth and be feen no more forever. 

This kingdom, fet up more than feventeen hundred years 
ago, has been dreaded by kings ever fince, and while they 
have feen it rolling down from the mountain, they have 
feared, left it fhould roll on them. This ftone has been 
rolling nearer and nearer to the image, but it never ftruck 
it, till the year one thoufand feven hundred and feventy-five. 
In that year, this ftone ftruck one of the great toes of the 
image, which was the Britiih kingdom ; this kingdom, and 
.ce, were the two great: toes of the image ; thefe toes 
n any other on die feet, and En- 
gland and France are Separated only by the Britiih channel. 
;-n this ftone fmote the toe s it broke off all the fleih on 
one fide to the bone, which caufed great pain in the foot ; 
was done when the United States declared ihtmftlves 
independent. When this was done, England endeavoured 
to heal the wound, by putting on the piece of rlefn again ; 
but it had become cold, fo that it never would heal, excepting 
in a few places, and thefe will finally be cut oi 
they were attending to fo large a piece of the great toe as 
the United States, they neglected the wound till it wis Sir 
led with proud fcfi, to that degree, that all the medicine 

* This refers to thofe royalifts who have ever been attached to the 
great toe, v.here they wilh to he again united, lihe Boas an<i Ji^hii*, 
mentioned in Judge Paine's toaft, at tie feaft of fh« 



( 29 ) 

fent from the royalifts in the United States, and from their 
moll faithful furgeon, Peter Porcupine, has been to no purpcfe. 
It is thought by many, that the wound will be finally heal- 
ed, but thofe who faw it dreiTed laft, fay, it is ftruck with a 
mortification, and muft be taken off. 

After the (tone had bruifed this toe, it turned its courfe, 
and came again ft the other toe and took it off near the 
foot ; which cau-fed fuch pain in every part, that the out- 
cry was heard from the Miffifippi to the river Nile. This 
was done, when the kingdom of France became a republic. 
When this toe was broken off, it was thought belt not to 
neglect it as they did the other ;— a jury of doctors were 
fent for to put it on again : but the bruife bid defiance to 
all their ikill. They have fmce bound it up ; but the feet 
are in an uncomfortable fituation.* It is thought, that in 
fome future time, France will have another king ; but they 
never will have another permanent monarchical govern- 
ment, fo long as the world ftands. 

And England will finally fink with their own W4 * 



;u 



Their kingdom will be broken; and the &ay is not far dis- 
tant, when England will be a REPUBLIC, We live to 
fee one of the toes of the image bruifed, and one broken off; 
this ftone will keep rolling, till the other toes of the image 
are all broken off ; and the time will come, when there will 
not be a crowned head on earth. Every attempt which rs 
made to keep up a kingly government, and to pull down a 
republican one, will, under Chriit, who is " head over all 
things to the churcjfc," ferve to deftroy monarchy, oind in* 
creafe the number of thofe, who will be warm advocate s 
for a repulrican government. This has always been the 
cafe, and will be fo in all the attempts which will be made 
hereafter, to oppofe that governments which keeps the pedpk 
free. 

After the ftone had broken the image, it was " ground 
to powder," and driven away like chaff. The meaning 
of this is, that after Chrift has by his power overcome all 
the kings of the earth, and the governments are become 
republics, there will be the remains of broken monarchy ir? 
them (or thofe who will ufe all their influence to reftore a 
C 2 

* This jury refers to the Britilh plan of a combined army to report; 
the Bourbon family to the throne again ; their binding up the wouxfcl, 
refers to their faying, that Buonaparte is in reality akir.c" urn , 
cr name j but if they think him a king, why do they Lot lik$ a king ? 



( 3° ) 

kingly government again; like the rnonarchifts in Amen- 
ca, or the royalijh in France) buc Chrift, by his go/pel, wiH 
grind all their plans to powder. Every fmall piece, or 
plan, of monarchy, which is a part of the image, will be 
wholly diffolved, when the people are refolved to " live free 
or die." As the wind blows the chaff away, becaufe it is 
light, and of no value ; fo the forms of kingly government 
will be deftroyed, and feen no more forever, when the laws 
of ChrirVs kingdom are obeyed by the inhabitants of the 
earth. When this takes place, there will be " one Lord, 
and his name one, and the Lord (hall be King over all the 
earth.*' 

The (lone breaking the image and grinding it to powder, 
and the ten horns of the bead, on which the woman was 
fitting, being broken, are the fame thing. 

This ten horned bead, with a woman riding on him, is 
meant to reprefent a cruel government, upholding an un- 
godly fet of men, under the name of religion. The ten 
horns fignify ten kingdoms, which were formed out of the 
Roman government ; one of which was France : when this 
horn of the bead was broken, or plucked up by the roots, 
it put the bead in fuch pain, that he (hook his head and 
jumped about at fuch a rate, that the woman, and all her 
daughters were affrighted ; and feeing themielves in danger 
of being thrown off, they cried out for help. Their friends 
gave them all the help they could ; but the bead being 
wounded in the head, was fome deranged, and befides this, 
he was affrighted fo, that the mother fell off, and fome of 
Jber daughters. Thofe who did not fall off, were fo alarm- 
ed on account of their own danger, and grieved to fee their 
mother and feveral of xhdr ffren, fall, who were moi tally 
wounded, that it is thought they will never recover again. 
After the bead was eaied of the pain, and they had taken 
him by the bridle, the kings, who had committed fornica- 
tion with her, and her daughters, fet her on the bead again ; 
but he is fo old that he often dumbles, and the OLD WO- 
MAN rides in fuch fear, that, if fhe had any drength to 
walk, fhe would be much happier in walking, than riding.* 

* By the horn of the bead being broken, is meant the overthrow of 
monarchy in France. The woman and fome of her daughters being 
thrown off of the beafl, is meant civil power ceafino- to uph-M religion, 
and obliging the pope and clergy to leave their feats of tyranny The 
Roman's daughters who were not thrown off being affrighted and 
grieved to fee their mother and fitters woundea by their fall, is meant 
she clergy in England and America, who mourned that iav* trfigym 






( 31 ) 

The overthrow cf the kingdom of France, is defcribed br 
an earthquake, in which a " tenth part of the city fell," 
and 1 think this is the fame as the breaking the toes of the 
image, and horns of the beaft ; this is recorded in Rev. xu 
13. " And the fame hour was there a great earthquake, 
and the tenth part of the city fell, and in the earthquake 
were (lain of men, feven thoufand ; and the remnant were 
affrighted and gave glory to the God of heaven." 

This is the fame earthquake (I believe) which is men- 
tioned in Haggai ii. 6, 7. "For thus faith the Lord of 
hofts, Yet once, it is a little while, and I will fhake the heav- 
ens, and the earth, and the fea, and the dry land ; and I 
will make all nations, and the Defire of all Nations fhall 
come." 

This prophecy is mentioned by Paul, as fomething yet 
to come. Heb. xiii. 26. " Whofe voice then ihook the 
earth ; but now he hath promife.d, faying, Yet once more I 
make not the earth only, but alfo heaven." 

That thefe three prophecies all refer to one earthquake, 
is evident from what is mentioned afterwards. In Haggai, 
what follows after the making all nations is, that the DE- 
SIRE of all nations Jhould come, and that the glory of the latter 
houfe jh all be greater than the farmer, &c. 

In Hebrews it is mentioned after the earthquake, that 
the faints receive a kingdom which cannot be moved ; (becaufe it 
is a ftone kingdom) this is the fame as the DESIRE of all 
nations coming, and filling the houfe with glory, 

In Revelation where this earthquake is mentioned, it 
follows immediately after, as the confequence of the earth- 
quake :- " And the feventh angel founded ; and there were 
great voices in heaven, faying, The kingdoms of this world 
are become the kingdom of our Lord .and of his thrift, 
and he fhall reign forever and: ever," See chap. xi. 1:, 

Every perfon who compares thefe pafiages together, mar 
fee that they all refer to one time. 

-was like to be overthrown in Italy and France, and that fo many vo/pel 
mimfiers (as they call them) were put to death. The woman and her 
daughters being fet ©n the beaft again, is meant the pope's being re- 
placed in the anti-chriftian chair. The woman and her daughters rid- 
ing in fear, means the trouble the pope, the clergy in England and in 
the United States are in, for fear that the government which they have 
rode on for fo many years will fall under them, and that they {hall be 
reduced to the fituation that republicans are in, which is, to find employ 
aiKi fupport, only as they are ufeful. 



( 32 ) 

Thefe queftions will naturally be afked, when was the 
beginning of this earthquake ? and when will it end ? 

From all I can learn, this great earthquake begun not 
far from the year one thoufand feven hundred and feventy- 
five 3 and it is not over yet ; neither will it be, till every 
thing is fliaken down that is made by men. We live in 
this earthquake, and we hear daily of earthquakes in divers 
places, or an increafe of this fame earthquake. 

This earthquake will continue, till all civil and ecclefi- 
aftical powers, which are contrary to the fcriptures, are at 
an end. 

In the text firft mentioned, it is faid, that in the earth- 
quake, the tenth part of the city fell ; this I think muft mean 
France, which was a' tenth part of the city of Rome, or one 
of the ten kingdoms formed out of the old Roman king- 
dom ; and as to the church of Rome, this might be confid- 
ered a tenth part of the power of the church, that ABOM- 
INATION of the earth. 

How violent the ihocks mull be to caufe a tenth part cf 
the city to fall ! 

When this earthquake extended to France, it made a 
terrible making, as all know, who read what has taken 
place there in fourteen years pad. This earthquake (hook 
the Crown from the head of Louis ; it fliook him from hi? 
throne, and fhook his head from his body ; and it fhook him 
and the queen out of time into eternity ; it alio fhook down 
his throne, and deftroyed monarchical power there ; this earth- 
quake fhook down the nobility ; it fhook dpwn the clergy, 
the nunneries, the bajllle, and even purgatory itfelf ielt the 
{hock of this earthquake when this tenth part of the city fell. 

This mock of the earthquake reached to die feat of his 
hollnefs the pope, (as he is profanely called) and ihook him 
out of his great chair, and Ihook him to Malta, before he 
could poflibly flop ! i ! 

It is faid that in the earthquake, were flam of men, feven 
thoufand. Dr. Langdon fays, this might have been ren- 
dered, [even thoufand names of men-, this muft be applied to 
the deitruction of the popj/h clergy, who were ilain. The 
number being about eleven times feven thoufand, which is 
feventy feven thoufand. This has actually been done ; for 
the men who were (lain, bore the names of men, or names 
which men crave them ; thefe names of men are mentioned 
in Barrucl's hi itor y of the clergy in France. 

He mentions archil/hops, vicars genera!* generals effuperior 



( 33 ) 

orders, fuperiors of feminaries, re dors of parijhes, parijh vicars* 
hofpital priejls, priejls of St. Francis, fulpiciam, houfe ofEudi/ls, 
doctors and profeffors, prebends^ priejls of St. Nicolas, religious, 
ex-jefuits, of the chriflian doclrine, direclors, chaplains, country 
parochial priejls, priejls of unknown dignities, inferior clergy. 
I believe they might all be called by this laft name, inferior 
clergy, with great propriety, Thefe Barruel calls eccle/laf 
tics. Thefe names are not mentioned in the fcriptures, 
therefore they are the names of men ; men who bore 
thefe titles of honour and eafe, were flam in this earth- 
quake. Thefe men were rewarded as they had ferved others, 
fo much as they had lived delicto ujly,fo much torment they received. 
It is faid in the text, " The remnant were affrighted, 
and gave glory to the God of heaven. I underfland by 
this, firit, that many of this clafs of men being aiFnghted 
to iee their clerical brethren put to death, gave up their 
popiih tit'es, and inftead of giving glory to the god of 
ROME, ( 'the pope ) they acknowledged the God of heaven 
to be. the only God ; perhaps their acknowledgment was 
like Nebuchadnezzar's. 

Secondly, This may have reference to the fpread of the 
gofpel in France, which will be the confluence of thefe 
wretched creatures being removed out of the way. -What 
the London Millenary Society have dons, in fending preach- 
ers there, feems to be a prelude to that glorious event. 
The French people before the overthrow of monarchy, were 
in a ftate of heathen ifm under the name of chriflianity, wor- , 
Cupping images, believing in purgatory-, adoring departed 
faints, and blinded by Jkvarms of ungodly clergy ; by this 
earthquake, Jefus Chrift faw lit to prepare the way for the 
fpread of his gofpel in that deluded country, which will 
certainly be accomplished. This great earthquake which 
has continued about thirty years, will ftill continue till the 
crowns are fhaken -from the heads of every king and queen - 
on earth, and till all the popifh titles, cujloms, doarines\ and 
every thing contrary to the word of God are at an end. 
inen will lungs become nurfing fathers, and queens mujing ?ncth- 
ers. They will never become nurfes till after they ceafe 
to be kings and queens. In years paft people have been intox- 
icated with this notion, that kings and queens were nurfing 
fathers, and mothers, when they were called defenders of 
■the faith, and head of the church. Twill here give a fpeci- 
men of their nurfing. The court of inquifjtion was their nur* 
fry ; their cords to torture with, were their f waddling hands ; 
the hot lead which they poured into their flefh, and down 



( 34 ) 

their throats, was their pap ; and the gridiron on which they 
were burnt to death, was their cradle. In this way kings 
and queens have nurfed many of the followers of jefus. 

At the time when the image is ground to powder, or, 
when all kingly governments, and religious eftablifhmems 
by law are at an end ; then will that be accomplifhed which 
is written in Rev. xviii. 2. " And he cried mightily with a 
itrong voice, faying, Babylon the great is fallen, is fallen, 
and is become the habitation of devils, and the hold of 
every foul fpirit, and a cage of every unclean and hateful 
bird." Here is one thing which every perfon ought to 
obferve, which is, that the fame kingdom that was called 
the gold head, viz. Babylon, which Nimrod begun, is Hand- 
ing now, with this addition to it, Mystery Babylon. 
This is to fall, and is the fame as the fall of the image. 
The fall of Babylon, fignines a complete overthrow of a 
government under kings, and of that religion which kings 
have delighted to honour. When this city fails, it will be 
a time of great mourning, and rejoicing ; thofe who have 
committed fornication with her, will mourn that fhe is 
dead ; but the Apofiles, Prophets and Saints, will rejoice 
'that fuch a government as leads men to kill each other, 
and fuch a religion as leads its votaries to kill all who did 
not fubmit to it, is no more. When " Babylon falls," the 
world will know what the merchants of the earth, (or 
unconverted minifters) traded in, even thofe " who make 
merchandize of the people" The variety in which they 
traded, is mentioned in verfe 12, 13, and confifts of twenty 
eight different things, which is a very large affortment, 
where tfcey deal in wholefale line. 

I will name them as they ftand in verfes 12, 13. 1. Gold, 
2, filver, 3. precious ftones, 4. pearls, 5. fine linen, 6. pur- 
ple, 7. filk, 8. fcarlet, 9. th/ne-wood, 10. veifels of ivory, 
11, veifels of mofl precioir wood, 12. veffels of brafs, 13. 
veffels' of iron, 14. veffels of marble, 15. cinnamon, 16, 
odours, 17. ointments, 18. frankincenfe, 19. wine, 20. oil, 
21. tine flour, 22. wheat, 23. beads, 24. Iheep, 25. horfes, 
26. chariots, 27. ilaves, 28. fouls of men. Had I room in 
this difcourfe, it w^ould be eafy to prove, that thofe things 
have been the peculiar treasures of kings, and of thofe priefls 
nvho were upheld by iingly governments ; while the people have 
only feen them with their eyes. In kingly governments 
the gold r filver, brafs, iron and *:lay, has been in the hands 
of the ruling party, while the people, (like dogs) have only 



I 35 ) 

eaten the crumbs which have fell from their mailer's table. 
When Babylon falls, and LAW RELIGION goes down 
with it, " The faints will take the kingdom and pofTefs it 
forever ; and then will that equality, which is peculiar to 
a republican government, be known and enjoyed through- 
out the world. 

When the image is broken, and ground to powder, or this 
form of government is overthrown, which was begun by 
TNTimrod the hunter, and completed by Nebuchadnezzar, 
who added a religious law to the reft, it will be found that 
all the wars and bloodfhed which has been in the world, and 
and all the perfecutions on account of religion, had their rife 
in a kingly government, where there was a religion eftablifh- 
ed by kingly authority. This is mentioned in Rev. xviiu 
24. "And in her was found the blood of Prophets and of 
Saints, and of all that were flam upon the earth." This 
verfe mews that in Babylon, the very kingdom which Nim- 
rod begun, is found all the blood which ever was fhed by 
wars or perfecution, on account of religion. Viewing king* 
ly government, as it is mentioned in the "fcripture, who is 
there (except thofe who pofTefs a beaftly temper,) that can 
wifh to be the advocates of fuch a wretched caufe ! ! ! 

3. I am to fhew what is meant by this Jlone becoming a 
great mountain, and filling the whole earth. 

By the ftone becoming a great mountain, and •filling the 
whole earth, is meant, that Chrift's kingdom will rife high- 
er than ever any other kingdom did, and that it will not be 
like the image, large ft at the top ; but largeft at the bot- 
tom, being founded on truth, meeknefs and righteoufnefs : 
— " The ftone became a mountain ; ,r Chrift's kingdom has 
appeared a rolling ftone, ever fmce the days of the Apof- 
ties ; but the time is near, when it will be an immoveable 
mountain. When this takes place, there will be no other 
kingdom in the world ; for there is nothing which can 
grow under a ftone, or on it : and when it fills the whole 
earth, there will be no room for another by the fide of it. 
This is mentioned in Daniel yii, 13, 14. "I faw in the 
night vifions, and, behold, one, like the Son of Man came 
with the clouds of heaven, and came to the Ancient of Days, 
and they brought him near before him. And there was 
given him dominion and glory, and a kingdom, that all 
people, nations and languages* mould ferve him : his do- 
minion is an everlafting dominion, which fhall not parfs 
away, aiid his kingdom that which fhall not be deftroyed." 



( 3* ) 

Words cannot be plainer than thefe ! — After the beads had 
their dominion taken from them, it is faid, that one like the 
Son of Man had fuch a dominion, as included all people, 
nations and languages ; and that his kingdom fhould never 
be dedroyed. Chrift's kingdom filling the whole earth, is 
mentioned in Rev. xi. 15. " And the feventh angel found- 
ed ; and there were great voices in heaven, faying, The 
kingdoms of this world are become the kingdoms of our 
Lord, and of his Chrift ; and he fhall reign forever and 
ever." When this takes place, all the glory and honour, 
which kings have poiTeiTed, will be acknowledged inferior to 
the glory and honour of this kingdom. Rev. xxi. 24. 
** And the kings of the earth do bring their glory and hon- 
our unto it." 

When Chrift's kingdom extends over the whole world, 
the government will not be in the hands of wicked men ; 
but in the hands of the faints. This is mentioned in Dan- 
iel vii. 18, 27. " But the faints of die Mod High fhall take 
the kingdom, and pofTefs the kingdom forever, even forever 
and ever." " And the kingdom, and dominion, and the 
^reatnefs of the kingdom under the whole heaven, fhall be 
given to the people of the faints of the Mod High, whofe 
kingdom is an everlading kingdom, and all dominions fhall 
ferve him." 

At the time Vhen thefe glorious things are accomph'fh* 
ed, or the done kingdom breaks all other kingdoms and 
fills the whole earth ; there will ieveral things take place, 
which have never been in the earth. 

1. Thofe things which have prevented the fpread of the 
gofpel will be removed. There are two things, which 
have been an hindrance ,to the fpread of Che goipel, ever 
fmce the days of the Apoftles ; viz. kingly and prttftiy pow- 
er, united together againd it. This is true, I believe, in 
every kingly government on earth ; if any preach contrary 
to law* he is thought worthy of death, or bonds. We need 
not go any further than France or England, to prove this. 
How many thoufands were put to death -in France, for 
preaching and believing contrary to the laws of the king 
and biffjop. In England, the laws of the kingdom are inch 
at thfs day, that no man is allowed to preach in a private 
houie, without a licenfe from the Pa?'lia?nent, where the 
king and bifhops fay what mud be done. In j.his country, 
when we were under that government, no man was allowed 
to preach in the town, without rhe liberty of the reverend 



( 37 ) 

Far/on. The clergy of our day, who know nothlag but 
Law Religion, wifti to have it fo now ; and they would, 
if the law was on their fide. They are the greateit oppofers 
of the fcriptural plan of preaching, that there are in the 
United States, and the greateft hindrance to the fpread of 
the gofpel of any on earth, excepting kings. When a min- 
ifter of Chrift goes into a town to preach according to 
Chrift's orders, " Go ye into all the world, Sec." the firft 
man in the town who oppofes him, is the minifter. The 
way he oppofes him is, firft, to fhut the meeting-houfe 
againft him ; fecond, to endeavour to hurt his influence, 
by reprefenting him as a falfe teacher, leading the people 
into error ; third, by keeping out of his fight, and at the 
fame time calling him a wolf, or fome other bad name, and 
as he is an hireling, he fleeth and t leaveth the fheep, to the 
mercy of the wolf as he calls him. If ungodly minifters 
were not {rationed to fight the go/pel, we fhould foon fee the 
accompliihment of that prophecy mentioned in Daniel xii. 
4. " Many fhall rim to and fro, and knowledge fhall be 
increafed," When the image falls, the mini iters of Chriil 
will have full liberty to preach the gofpel to every creature. 

2. When xhtjeone fills the whole earth, " wars will ceafe 
to the ends of the earth. Nation fhall not lift tip fvvord a- 
gainft nation, nor kingdom againft kingdom."- "T^hey will, 
beat their fwords into ploughfhares, and tlieir fpears into 
pruning hooks." 

3. At that time the Jews will fay, " blefTed is he feat 
comedr in the name of the Lord : for, if " all people ihall 
ferve him," the Jews will ferve him " with one confent." 

4. At that time, the delufions of Mahomet, which have 
fpread over fo great a part of the world, will be wholly de- 
ll royed ; for this is part of anti chrljly as well as all other 
Law Religions. This, " Chrift -will deftroy with the 
breath of his mouth, and the brightnefs of his appearing. " 

5. Ignorance will be baniftied from off the earth, and 
" The knowledge of the Lord fhall cover the earth, as the 
waters cover the fea." " The people fnaUbe all righteous/' 5 
" None fhall fay to his neighbour, Knew the Lord ; for all; 
fhall know him, from the leaft to the greateft." 

6. All the party names, by which profefiors of relfeion 
are called at the prefent.'day, will belaidaiide ; fuch as'Ro- 
man-Catholic, Churchmen, Prefbyterian, GongregiitWalift^ 
Baptift, Methodift, (Quaker, UnivWalift, Freewilbr, Luih^ 
ran, Calvinift, Afminian, Hopkinilan, PredeftiairUn, wiik 

D 



( 3? ) 

every thing of this nature ; and the faints will all unite to- 
gether under the' name of Christian given at Antioch. 

Having explained the live propofitions contained in the 
text, I fkall conclude the fubjed, with an addrefs to three 
claiTes of men; I Chriflians, z Republicans, 3 Deifts. 

To CHRISTIANS. 

EeUved Brethren^ 

THE time is come which may cftablifh your faith in the doclrine of 
the Gofpel beyond a doubt. There are three things in this fubjecx, 
which (if underftood) muft be peculiarly confoling to you. 1. The 
evidence of the truth of the prophecies. How is it pofiible that fuck 
things as are prophelied of in the text, and fulfilled with fuch exactnefs, 
could be the work of mere conjecture ! Every hiitory of revolutions in 
kingdoms, are but fo many witneiles of the truth of thefe prophecies, 
which are explained in this difcourfe. 

a. The prefent fituation of the world and Church is another fource 
•f confolation. Chrift is now " making the heavens, the earth, the fea, 
and the dry land ;" or thofe who are called Chriftians, Republicans, 
Royalifts andlVfts. The confequence of which is, "that thofe things 
which cannot be fhaken will remain," u and that the Defire of all Nations 
will come" The prefent fituation of the Churches and the Miniftars 
•f the Gofpel, is truly animating. In the fouthern ftaces, Law R^lig- 
Jon fell into the confumption, and died with that incurable difeafe ; in 
Vermont, it is decaying ; in New-Han:p{hire, " grey hairs are here and 
there upon it," and its friends perceive it not ; in Maffachufetts, it is 
weak and trembling ; Rhode-lfland is clear of it; in Connecticut, Law 
Religion is like to die in a convulfion.' 

The outpouring of the Spirit of God in the fouthern ftates, where 
there is no Law Religion, is an evidence that the clergy and Law 
Religion, are a great hindrance to the fpread of the Gofpel. Thefe 
remarkable reformations at the fouthward, are evidences that the time 
k near when there fhali be " one Lord, and his name one." 

3. The profpedt before you, muft be animating in every fituation 
in life. The kingdom, which from the day of Nimrod, to this time, 
^as been in the hand of the Babylonians, Perfians, Grecians and Romans, 
will at laft be in the hands of the faints, and {hall not be left to other 
people; but the faints mall poffefs it forever. Remember, " The meek 
ihail inherit the earth" " Wherefore, my beloved brethren, be ye fted- 
fafl, immoveable, always abounding in the work of the Lord, forafmuch 
2s ye know that your labour is, not in vain in the Lord." 

To' REPUBLICANS. 

$ elhiv- Citizens ^ 

The exertions which you have made, fince the year 1775, to lay s- 
foundation by which you, and your children, may have " a government 
«f laws and iut of men," have been crowned with fuccefs, being bleff- 
ed by the God of heaven ! The caufc in which you engaged was good, 
therefore it has profpered. The fituation of our Republican Govern- 
ment is very pleaiing at the prefer lim^ ; Otr Q--n!*iixtion k no^ r in the 



( 39 ) 

kands of its friends ; the late reign of force and fury is over. We have 
a President, who appears to poffefs that fpirit. by which, when he is 
reviled, he reviles not again ; .who " renders good for evil ;" and who, 
like M>rdecai the Jew, is " great among the Jews, and accepted of the 
multitude of his brethren, feeking the wealth of his people, and fpeaking 
peace to all his feed;" and who like Gallio, does not attend to religious 
deputes. 

This form of government will prevail over the whole world, whe» 
men are refolved to be free. It is an important point, to polfefs a re- 
publican fpirit, which is, love to the conftitution, laws, magiftrates, and 
our brethren ; being willing that each one mould enjoy his religious fen- 
timents, without being moiefted ; while he conducts as a peaceful citi- 
zen. There is danger of poiTefTing a wrong temper of mind ; toward* 
thofe whom we think wrong ; but to feel right towards thc-fe who are 
wrong, is to initace the King of that kingdom, which mail {land forev- 
er. I hope that the. time is not far off, when republic anifm, and the re- 
ligion of Chrift, will fpread over t e whole world, and when religious 
bigotry, under the power of Popes and Priefts, will be " blown away" 
by the breath of Chrift' s mouth, and be- burnt by " the brightnefs of his 
appearing.' ' 

To DEISTS. 

Fellow Men> 

We are all the defendants of Adam, and in thisfenfe, one man's foni. 
There are- two reafons why any man is a deift, or denies divine revela- 
tion, i. On account of a religion, faid to be the chriJUan religion, up- 
held by human laws, by which all who do not fubmit to it, are perfecut- 
edor killed; men of a worldly temper, feeking honour, eafe, and riches, 
under the name of the minifters of Chrift; ordering people to be imprif- 
oned for not fupporting them in their pride; claiming pow._r over 
men's confeiences ; pretending to pardon (ins ; fprinkling children, and 
pretending, that it entitles them to the favour of God ; confecrating 
wooden buildings, and calling them God\holy houfe and the /acred defk ; 
laws made to oblige towns, parifhes, &c. &c. to employ men as preach- 
ers, who come from bills and card tables, who can throw off their divin- 
ity, when they are angry; and when it is moft for their intereft, can 
wholly leave the bufinefs. When a thinking man takes thefe things into 
ferious consideration, he naturally comes to this conclufion ; this which 
I have been taught for religion is falfe, it cannot be right ; if this does 
not promote the happinefs of man, it is prieft-craft ; I will reject it all, 
and be free. This is the way the chriftian religion was confidered in 
France, before the overthrow of kingly and prieftly power ; the thinking 
part of that nation, knew that their religion was a curfe to the people ; 
but remember, that which the Pope and friars called the chriftian relig- 
ion , is as different from the gofpel of Chrift, as light is from darknefs. 

%. The religion of Jefus Chrift, forbids our believing, or practicing 
any thing that is wrong ; when a man is determined to give himfelf up 
to wicked courfes, he rejects the fcriptures, becaufe it complains of a bad 
life. Permit me to fay, that there is not a perfon on earth who denies 
the fcriptures, that can give a defcription of the plan contained inthat 
book. Every candid perfon who reads the prophecies mentioned in 
•his difcourfe, and compares them with the fulfilment, recorded in hif- 



( 40 ) 

toty, mnft acknowledge the hand of God In them all. 1 forbear, by fay- 
ing, inftead of judging the fcriptures falfe by thofe miferable creatures, 
who wifh to rule men's confciences, under the name of chriftian minif- 
tiers, judge of the feripturcs from the glory contained in them, as they tef- 
tify of Chrift * Y in this way, may Heaven blefs you with eternal life. 

To conclude .• — 

This fubje& fhews us the beginning of earthly kingdoms, — when they 
rofe to their highefl pitch of wealth and power — how long they have 
been on the decline — and that they will finally have an end. 

Itlikewife fhews the nature of ChriuVs kingdom, which will ere long 
deftroy tyranny, oppreffion > and Law Religion, — and reftore peace, 
love, liberty, equality, joy and righteoufnefs; which will in a great mea- 
fure, make the earth a fecond paradife. While Zion's King fays, Behold! 
I come quickly, let us add our hearty Amen, even fo come, Lord J*- 
sus. AMEN* 







A 

REP L Y 

To thii Congregational Methsdhtical Question — 

" WHY CANNOT YOU COMMUNE WITH US, 

SEEING WE ARE WILLING TO 

COMMUNE WITH YOU ?" 



TO WHICH IS ADDED, 

A SHORT HISTORY OF 

INFANT BAPTISM. 



Br ELIAS SMITH, Portsmouth. 




Preacher of the Gospel. 



'" Hq<vj forcible are right words / but what doth your arguing 
reprove ? 9 ' Job, 

H Fer if I hut Id again the things which I destroyed, I 
tnake viyse/f a transgressor." Apostle Paul. 

"< r* «MUMM«a»w-^^ jc»gy i ■ mi w iiii mi— ii m iii mihi i nn p 

PORTSMOUTH : n. h. 

'Printed for N.'S.'Sc W. Pkirce, arid -sold by them at their Bo-k« 

store, Congress- strrc ; by the Author, Bridgt-s'rcet ; and 

by Man n i ng& Lor i n g, No. $ t Cornhill, Boston. 

Pr:ce 10 cents single i and 7 cents by the dczen cr hundred. 

1803. 



y&^^^^^iym^y^^^i^^i^ 



A REPLY TO THIS QUESTION, 
« Wfoy cannot you commune -with us, feeing we are 



willing to commune with you ?** 



I, 



.N order to anfwer this queftion, I fhall, ift, Shew who 
have a right to this ordinance, (the Lord's Supper) according 
to the New Teftament. 2d, Give feveral reafons why we can- 
not commune with other churches. 

1 ft. I am to fiiew who have a right to this ordinance, ac- 
cording to the New Teftament. To know this, we have only 
to read the hiftory of the church, when it was firft gathered, 
in the days of the Apoftles. This is recorded in Acls ii. 41, 
42, * Then they that gladly received his word were baptized j 
and the fame day there were added unto them about three 
thonfend fouls. And they continued ftedfaftly in the ApoftleV 
doctrine, and in fellowfhip, and in breaking of bread, and in 
prayers.' 

Heie are fix particulars mentioned, concerning thofe who 
firft broke bread in the church at Jerufalem : 
1 — They gladly received the ApcJlWs "ward. 
2 — They were baptized and added to the church 
3 — They continued Jiedfajily in the ApoJIISs doflrine. 
4 — In fellow/hip. 
5 — In breaking of bread. 
6 — In prayers. 
I They gladly received the Apoftle*s <vmrd. This is ' the word 
which God fent, preaching peace through Jefus Chrift. > It is 
the word of truth, the gofpel of falvation. 

This word they received, or believed with all their hearts, 
when Peter preached it. To receive the word, is to believe it. 
1 But as many as received him, to them gave he power to be- 
come the fons of God, even to them that believe on his name.' 
Johni. 12. Thofe perfons who received his word, were 'born 
of God.' It is added, verfe 13, * Which were born, not of 
blood, nor of the will of the flefli, nor of the will of man ; 
but of God.' ' It 



(■ 4 ) 

It is faid { they gladly received his nvird.' This agrees witH 
what Peter has written — ' Believing, ye rejoice with joy un- 
fpeakable and full of 1 glory.' i Pet. i. 8. It is evident that 
thofe perfons were ' born again ;' that they had * palled from 
death to life ;' that they w^re ( delivered from the power of. 
darknefs, and tranflated into the kingdom of God's dear Son. 5 
Is there any perfon on earth who can think that thefe perfons 
were infants, or people only of a moral character, who were 
ignorant of a change of heart ? There is no man who can 
think fo, if he reads this account given of them by the writer 
of the Acts of the Apoftles. 

2 They were baptized and added to the church. Here is. an- 
other account of thofe who communed at Jerufalem. ; they 
wer? hiptized after, receiving the gofpel. 

jifas Chrift comunanded his difciples to .' teach all nations, 
bruizing them in the name of the Father, and of the Son, 
and of the Holy Ghoft ;' and they were commanded to fay, 
' he that believeth and is baptized, (hall be faved ; and he that 
believeth not fnall be damned.' 

This baptifm was defigned to fhew their faith in Chrift's 
death, burial and refun e&ion ; their own death and burial to 
fin, and refurre&ion to newnefs of life ; and their faith in the 
death, burial and refurreclion of their bodies, at the laft day, 
when all that are in their graves fhall hear the voice of the 
Son of God, and come forth they that have done good, to the 
refurrection of life ; and they that have done evil, to the re- 
furrection of damnation. 

Had thefe perfons been infants, or unbelievers, they- could 
never have been-baptized to fhew their faith in thefe things. 

Their being baptized as believers, and buried in baptifm, is 
explained by Paul, in Rom. vi. 3, 4, 5, ' Know ye not, that 
fo^manyof us as'were baptized into jssu-s Christ, were 
baptized into his death ? Therefore we are buried with him by 
baptifm into death ; that like as Chrift was raifed up from the 
dead by the glory of the Father, even fo we alio fHould walk 
in newnefs of life. For if we have been planted together in 
the likenefs of his death, we fhall alfb be in the likenefs of 
his refurrecYion.' 

By fubmitting to this -fit ft and great command , (viz. baptifm) 
they manifefted to the Apoftles, that they had received Chrift 
as their King ; and that they could fay, 'The Lord is our 
Judge, the Lord is our Haw-givery the Lord is out King, he 

wilL 



( 5 ) 

fave us ' Befides this, by being baptized, they became 
members of the church, which Chrift faid he would build. 

How different is this from the prefent unfcriptural (though 
fafhionable) way of bringing infants t^a bafon, to have a little 
water put on their foreheads by a prieft !. 

3 They continued Jledfafily in the Apofile* s doclrim. Here are 
two things mentioned : 

1 The Apple's doclrine. 

2 Their continued fiedfajinefs in it* 

i The Apoflle's doclrim. This is the fame as the f doctrine 
of Chrift ;' for they received it from him. This is mentioned 
in Heh. vi. i, 2, c Therefore leaving the principles of the doc- 
trine of Chrift, let us go on to perfection ; not laying again 
the foundation of repentance from dead works, and of faith 
towards God, of the doctrine of baptifms, and of laying on of 
hands, and of refurrection of the dead, and of eternal judgment.' 

The doc rine of Chrift contains fix principles : 

1 Repentance from dead works. 

2 Faith towards God. 

J The doclrine of baptifms • 

4. Laying on of hands. 

5 The refur reel ion of the dead. 

6 Eternal judgment. 

Thefe fix principles include the whole of what the Apoftles 
preached. This doctrine they embraced before they broke 
bread. This is doctrine which natural men oppofe. Can an 
impenitent man embrace the principle of repentance, and at 
the fame time remain impenitent ? Can a man embrace the 
principle of faith towards God, and remain in unbelief ? Can 
a man receive a baptifm which belongs only to a believer, and 
fubmit to it, while in unbelief ? Can a man embrace the prin- 
ciple of laying on of hands, to receive the HoIyGhoft, or to be 
an officer in Chrift's kingdom, when he does not love the 
king, nor his laws ? Can a man embrace the principle of the 
refurrection, and at the fame time be ignorant of him who is 
* the refurrection and the life V Can a man embrace the prin- 
ciple of eternal judgment, and at the fame time willi there was 
no fuch thing appointed by the God of-heaven ? Thefe things 
cannot be. Thefe are principles, which none but thofe who 
are born again ever did, or ever will embrace. 

2 Thefe perfons continued ftedfaflly in this doclrine ; which was 
an evidence that they underftood it, and that they loved it 
becaufe it was true. 

A 2 T? 



< 6 >j 

By embracing and continuing in this doctrine, they were 
espoied on every hand. They were oppofed, perfecuted and 
Scattered ; yet they rerr 'ned unmoved amidft it all. 

4 They were infelk-ucjhip. This fellowfhip was very extenfive. 
i They had fellowfhip with God. " Truly our fellowfhip is 
with the Father." 2 They were in fellowfliip with the Son 
of God. "Cur fellowfhip is with his Son Jefus Chrift." 
3 They were in fellowfliip with the Apoftles ; " That ye may 
have fellowfhip with us." 4 They had fellowfhip with each 
other as children of God." They were all made to " drink 
into one fpirit," and to partake " of the fellowfhip of the 
fpirit." They had fellowfliip with each other in the doclrine 
they had embraced, and in the baptifm they had fubmitted 
to ; for they all believed in one baptifm ; there was no divi- 
fion among them. It is faid Ads iv. 32, " And the multi- 
tude of them that believed were of one heart, and one foul." 

5 They continued " in breeding of bread" Here we may en- 
quire, 1 ft. What is the dtjign of this ordinance ? 2d. Why did 
thofe baptized perfons attend to it P 

1 This [upper was appointed by J Jefus Chrift, and was de- 
figned for his difciples to remember him by. This is mention- 
ed by Jefus Child, in Luke xxii. 19, 4 And he took bread and 
gave thanks and break it, and gave unto them, faying, this 
is my body which is given for you, this do in remembrance of 
me ; lite wife alfo the cup after fupper, faying, this cup is the 
New-Te [lament in my blood which is fried for you.' The a- 
poltle Paul received this ordinance from Chrift, and mentions 
it, as a token for us to remember Chrift by. This is recorded 
in 1 Cor. xt. 23, 24, 25, 26, 27, ' For I have received of the 
Lord that which alfo I delivered unto you, that the Lord Jefus, 
the fame night in which he was betrayed, took bread : and 
when he had given thanks, he brake it, and faid, take,- eat ; 
this is my body, which is broken for you ; this do in remem- 
brance of me. After the fame manner alfo he took the cup, 
when he had flipped, faying, this cup is the New-Teftament 
in my blood ; this do ye, as oft as ye drink it, in remembrance 
ofV'rne. For as oft as ye eat this bread and drink this cup, 
ye do ihew the Lord's death Hill he come. Wherefore, who- 
foever fhall eat this bread and drink this cup of the Lord un- 
worthily, fhall be guilty of the body and blood of the Lord." 
— By comparing thefe.paiTages of fcripture together it is evi- 
dent that the deflgn of this ordinance is, to put thofe in mini 
of his- death who are believers in him with all their hearts, evea 

thofe 






( : ) 

thofe who are the children of God by faith ; that when they" 
partake of this (upper, they may remember that the death of: 

thrift is the foundation of their joy here, and of all the glcry 
which theyenpeft in the world to pome. 

2. W : fv attend to this ordinance f Becaufe they 

cerned the Lord's body, and had an evidence each one for 
k'imfelf, that Jefus died for him. Can any pefftn read this 
account, and think that they attended to this becaafe they had 
been fprinkied in infancy, and had owned the covenant after- 
wards, without knowing any thing about that chance v, 
is called 'being born again ? There is not a perion on earth 
that would think of any fueh thing from this accov. 

6 T nued in prayer. Prayer is the employment of 

thoie who have received ( the fpirit of adoption.' by which they 
cry i Abba Father. * Being translated into the Kingdom oi* 
:ey are taught to pray ' thy kingdom come, 
r.hy will be done on eaijth as it is done in heaven^ — How dif- 
ferent is this con dud from the muerabie human invented plan- 
of pra for people to read over, which .5 nothing cirTci- 

ent in reality, from the Pc : *y* n g 

•Is and the t, ^ary : yet many have the 

to come forward, and openly vindicate fuch' 
wretched conduit, not once petitioned in the fcriptures of truth, - 
This account of the perion s who firft communed at Jerufa- 
lem, agrees with every account in the New-Teliament con- 
cerning the churches which were gathered by the apofiles. It 
is laid of the church of Samaria, Acts viii 12, ' But when 
they believed Philip, preaching the thlny: concerning the king- 
dom of God and the name of Jefus Chi ill:, they were baptized, 
men and w omen.' Here obferve, they firft believed, and 
Hards were baptized both men and women ; 'not child- 
ren.) la this way the church at Rjarne was firft gathered.- 
The members were faints ; Romans i. 7, 8, * To all that b*e 
in Rome, beloved oi God, called to be faints ; — Firll, I thank 
my God through Jefus Chrift for you all, that your faith is 
ipoken of throughout the whole world." Here obferve, firffi 
ihey were beloved of God, fecond, called to be faints, (or holy 
ns : ) third, believers ; * tbzir faith •-.-. 1 If ■ 5:o. 

thefe perfons vver- 7 faints and believers ; but they 

were baptized as inch, for the apoftles had but one rule to 
build churches by, chap. vi. verfe 5, u, he fays, ' Know ye not 
ibatfo many of us as were baptized into Jefus Chritt, were 
baptized into his death ; therefore, we are buried with him by 

baptifm 



( 8 ) 
baptifm into death/ &c. The church at Corinth, was com- 
pofed of juft fuch memSers, and baptized after believing, 
i Cor. i. 2, * Unto the church of God which is at Corinth, to 
them that are fanclified in Chrift Jefus, called to be faints/ 
Obferve, ift, they are called the church of Go I. 2d, they were 
fanclified into Chrift Jefus. 3d. called to be faints. — Some may 
fay how can you prove that they were baptized after they be- 
lieved ? It is faid in Acls xviii. S, "And many of the Corin- 
thians, hearing, believed* and were baptized. 7 Paul fpeaks of 
their being baptized, 1 Cor. i. 13, 14, 15, 16. 

The churches in Galatia were gathered in the fame manner, 
the members were believers. Gal iii. 26, ■ For ye are all the 
children of God by faith in Chrift Jefus.' Thefe fame perfons 
were baptized after believing — veife 26, * For as many of you 
as have been baptized into Jefus Chrift, have put on Chrift. 7 

The account of the church at Ephefus agrees with the ac- 
count of thefe churches, Eph. i. 1, "To the faints which arc 
at Ephefus, and to the faithful which are in Chrift Jefus.' 
Thefe faithful ones were baptized in the fame manner that the 
others were ; it is faid, chap. iv. 5, f One Lord, one faith, one 
baptifm.' The church at Philippi, was compofed of members 
who believed and were baptized ; This is recorded in Acls 
xvi. 31. The jailor and his family were members of that 
church ; he firft believed in the Lord with all his houfe, then 
he and all his believing family were baptized, and they all re- 
joiced. The church at Collofie, mentioned in chap. i. verfe 2, 
are called < Saints and faithful brethren in Chrift.' And in 
chap. ii. 12, it is faid of them, * Buried with him in baptifm,. 
wherein alfo ye are rifen with him through the faith of the 
operation of God, who hath raifed him from the dead.' 

Thefe accounts all agree, and it is as plain as words can 
make it, that all the churches were compofed of perfons who 
firft believed with all their hearts, and afterwards were buried 
with Chrift in baptifm. 

In Acls ii. it is pofitively declared that the perfons who par- 
took of this fup per were alike in fix particulars ; 

1 They all gladly received the apofle r s word. 

2 They were ail baptized and added as believers in Chrift. 
5 They all continued fedfaftly in the apofile y s doclrine. 

4 They were aU in fellowf?ip with each other as faints. 

5 They all partook of the fupper, tojhew forth the Lord's death\ 

6 They all continued in prayer for themfelves and ethers. 

The other churches which I have mentioned were in fellow- 
fliip with them bscaufc they were lu ! !t in the fame way* I 



( 9 ) 

There a(k thofe minifters who are building churches exactly 
oppofite to this way mentioned here, how they can anfwer for 
inch conduct to the Judge of quick and dead at the great day ? 
Such men, muft be^ither ignorant of the fcriptures of truth, or 
heartily oppofed to the laws of thrift. Remember, that awful' 
judgments are prepared for thofe, who change the ordinances 
of the Lord, and woe ! is written againft thofe who «fet.afide; 
the commands of God to keep their own traditions.' 

If there were no other reafon for our no: communing with 
ether churches, this is fufficient to fatisfy every candid enquirer. 
Every perfon, who has not thefe qualifications is forbid Ig 
partake of this fupper by the great Kead of the church ; and^ 
is confidered as guilty of the body and blood of the Bord.— • 
Having (hewed who this fupper belongs to, I proceeds . 

2 To give federal reafens nvty *we cannot, conmiam with 
ether churches. 

i The firft reafon why we cannot commune with them is, 
becaufe their churches are built exactly oppofite to the New- 
Teftament ; and therefore are not the churches of Christ, but 
the churches of Anti-Chrijl. This every perfon will fee, if he 
reads the New-Teftament. (Thepeifon who reads this rea- 
fon, will certainly afk this queftion ; do you think they are all 
unbelievers in other churches ? I do not. I think there are be- 
lievers in thofe churches ; but they are all unbaptized, and are 
living in the neglect cf the, firft duty Chrift requires of them, 
after they believe, namely baptifm ; and inftead of keeping 
Chrift's command, in attending to the communion, they are 
doing that which he forbid them to do, 'till after they have been 
baptized. Confider this O unbaptized believer, and fay what 
reafon can you give for neglecting this command of Chrift, and 
the example of the flints at Jerusalem, who when they had glad- 
ly received the apoiUes word, were baptized ; and the exam- 
ple of the Corinthians, who hearing believed, and were baptiz- 
ed.)* This aflertion that the other churches are built exactly 

oppofite to the New-Teftament rule, cannot be denied. 

i The members in general cannot give an evidence that 
they are bonv again ; or that they have gladly received the 
Apoftle's doctrine. 

2 Their baptifm as they call it, is what they are in general 
ignorant of ; afk them if they have be?n baptized, their an- 
fwer is, ' my parents had me baptized when I was an infant.' 
Allowing they are belie\ ers, this is wrong ; The bible fays, be~ 
lieve lirft, and be baptized — their way is, be, baptized and be- 
lieve 



( IO ) 

Here afterwards, if ever. Such conducl as this is oppofite to 
the bible, and is wrong, being not once mentioned there. 

3 Their manner of receiving members is contrary to the 
fcriptures. They firft tell the minifter they wilh to own the 
covenant, and come to full communion ; if he pleafes, (and 
it is a rare thing that any are refufed, let their characters be 
what it will) they are propounded, (as they call it) for three 
or four weeks, to fee if they behave well, and whether any 
objections are brought againft them ; if not, a human covenant 9 
as it is called, is read to them, they own it by a nod of their 
head, and are declared members, having a right to all the 
privileges of that churdh. This may be, and not have one 
privilege of Chrift's church. This way of propounding, and 
owning the covenant, is a certain way to introduce hypocrite/ 
and rogues into their churches * r foi any perfon, who wiflies 
to join, can behave well three or four weeks : and it is not 
hard for a man to nod his head at any thing— -for by that he 
may meaner or no. 

Th$ Bible says, 'the fame day there were added to them ;' 
they fay, in three or four weeks you may be added, if you be- 
have well. The fcripture fays, with the heart man believeth unto 
rigbteoufaefsi and with the mouth confejjion is made unto falvation ; 
— they make confeffion with the whole head, inftead of the 
mouth. 

This rea&n would be fufficient, if there was n« other. It 
is likely many will fay ' this is an hard faying, who can hear 
it ?' This faying is true, whether it is hard or foft. It is cer- 
tain, that all the minifters and churches, except thofe who 
have been buried by baptifm after they believed, are unbap- 
tized perfons ; and, as churches, are acting contrary to the 
New Teftament. Their plan of fprinkling for baptifm, and 
their manner of church building, will finally come to nothing ; 
for people are falling away from them daily. One congrega- 
tional minifter faid fome years ago, * if it were not for the 
cvertum it would make in the churches, he could wifh they, 
were all Baptijls : an overturn is what they are afraid of, and 
they know that if they practice according to the fcriptures, it 
will make one amongft them. 

2 Another reafon why we cannot commune with other 
churches, is, becaufe they are not agreed among themfelves, 
fo that they, can commune together. 

This is a fact, that they have different ways of building their 
chmcfees ; and while we fee them building upon plans different 

one 



■( II ) 

©ae from another, we fee all thefe differing from the New Tef- 
tament, which proves to us that their plans arejhuman tradi- 
tions, inftead of divine truth. 

I know of a town where there are fix minifters, and five 
churches, and they are ft> divided among themfelves, that there 
are but two of the minifters, among the fix, that can agree Co 
much as to exchange pulpits : Can any man of common fenfe 
think thefe minifters and people are all right ? They cannot all 
be right, but they may all be wrong. 

One of thefe minifters, with his hearers, call their meeting- 
lioufe the church : and, to make it confiftent, the law of God, 
Inftead of being 'written in the heart,' is painted on boards. He 
reads his fermons and prayers, and they read after him. Any 
perfon who wifhes to come to the altar after bread and wine, 
(I understand) have liberty. We cannot commune with fuch. 

Another of the minifters has faid that Jeius Chrift did not 
come to fet up a new kingdom, but to break down the mounds, 
and put it in a new drefs. He fays there is not an intimation 
of any change in the fubje&s of the kingdom under the gofpel, 
more than under the law.: though the fcriptures fay, * In the 
days of thofe kings the moft high God fhall fet up a kingdom ? 
and Chrift fays, ' Except a man be born again, he cannot -fee 
the kingdom of heaven/ He fays that parents and children 
are all in the church. That they are in fuch a church as be is 
building, is true ; but they are not in ChrilVs church. 

Another of thefe minifters, with the church, hold that none 
have a right to bring their children to baptifm except believers ; 
—and that believers only ought to be members of the 
church ; here they differ from the other minifters and churches 
to that degree, that they have no connexion with them.-— 
They can no more commune with the other churches than we 
can with them ; yet they complain of us, becaufe we cannot 
commune with them, when we know they are unbaptized per- 
fons, holding to a Popifh tradition of baptizing infantt. We 
think them more inconiiftent than the others about baptifm ; 
for, if baptifm, or fprinkling, can do children any go©d, they 
ought not to be deprived of it becaufe their parents are un- 
believers. This is making the children fuifer for their parents* 
fin. The fa& is, i infant fprinkling is an abomination in theftght 
tfGodf let who will praclife it. 

One of the minifters holds that all men are Chrift's church, 
and he makes no diftin&ion at all. He has neither baptifm, com- 
mmim nor any kind of church % they are all WORLD with- 
out 



( » ) 

•out exception.— While we fee thefe divilions among mhuAers 
and churches, we cannot join with them to fellowfhip them in 
what we know is wrong. , 

i, Another reafon why we cannot commune with other 
churches is, becaufe they acknowledge we axe right in a prac- 
tide exactly oppolke to theirs. Many of them own that we are 
baptized according to the fciiptures ; and thai in the days _ of 
the ft poftles, believers were buried with Chrilt in baptilm. 1 his 
is owning that the Apoftles and primitive faints, praftifed ex- 
•aai »■ oppofite to what they do. They own wc pracbfe accord- 
ino-totheNew-Teftament, and we know they praftife contrary 
to^it Were we to commune with them, it would be faymg 
tha'a practice contrary to what Chrift has commanded is right. 
' a Another reafon why we cannot commune with other 
churches is, becaufe we haye not an evidence that the members 
in general are converted people. 

The reafons why we cannot fellowfhip them as new creatures 

are thefe ; . . , . , . 

i Generally fpeaking they cannot give us an evidence that 

th-v have < paffed from death to life.' . 

2 The members in general do not live a new life ; their con- 
duel does not differ from the world excepting in this, they go to 
the communion, and perhaps own a prayer booK, which they 
fometimes read over. We hear fome of them ufe profane lan- 
guage, and fome of them even add drunkennefs to th.rft 
S , We often find them our greateft oppofers. They a e the 



of -< ENTHUSIAMS,' « ftony ground carers, nay.ng - 
?party fpirit,' and many fuch things. After allth.s, they w.U 
fa P y they are willing to commune with us, and blame, yea even 
hate us! becaufe we cannot commune with them. Such things 
look to us more like fypoeraey than religion. 

4 From their condua, we believe they are ignorant of ne 
work of the fpirit of God, for they feparate themielves from u, 
r^T^fnQl having not the fpirit. . , , 

f % U Ano heA-eafon why we cannot commune with otner 

* 5 i.c;c Kpranfe the? treat the ordinances of Chirk *ith io 
SSten^t^StSrly baptifm -The apoftle fays. 
f^T. vnu brethren thatyou.keep the ordinances as I deliver- 

\ V l Jn?n W and "Chrift was faithful as a Ton over his 

, r „ a _ri t-^irvo-s as he has commanded them. 
"^SSl?S5SH and people faying Chrift's commands 



{ *3 ) 

-m *mt tffentlalf. that the mode is nothing? that Iris no 
matter which or what way they are baptized ; and if 'it an- 
swers their conferences, it is no matter whether they attended 
to the fcripture rule or not ! When we fee fuch things, we fee 
them trifling with the authority of Chrift— and we are bound 
to withdraw from fuch perfons. Some of them will fprinkk 
a child and call it baptifm ; fome will wafh their heads ; fome 
will go with them into the water up to their ancles, and pour 
water on them ; and fome will dip them ; fome will do all 
thefe ways — fome will fprinkle thofe again, who have been 
fprinkled in infancy : finally, as they have no rule to go by 
in the fcriptures, they being men pleafers, make the people's 
fancy or notion their rule ; and while we fee them thus pleaf- 
Ing men, they cannot be the fervants of Chrift. 

6 Another reafon why we cannot commune with other 
-churches, is, on account of theminifters who pretend to preach 
to thefe churches. We find the greateft part of the minrfters, 
who are fettled for life, to be like thofe which Chrift mention- 
ed, whom * all men ipeak well of; they are of the world, and 
they fpeak of the world, and the world heareth them.' In- 
stead of living godly in Chrift Jefus, and fuffering persecution 
for fuch a life, they are in general the firft gentlemen of the 
town. Many of them are like thofe mentioned by Paul, in 
Titus i. 10, ii, 12, 13, 14, i For there are many unruly and 
vain talkers and deceivers, efpedally they of the eircamcifion,' 
(or the infant fprinkling, which they fay is the {^m^ as cir- 
cumcifion) ' whofe mouths muft be ftopped ; who fubvert 
whole houfes, teaching things which they ought not, for filthy 
lucre's fake. One of themfelves,eyen a prophet of their own, 
laid, the Cretians are always lyars, evil beafts, Sow bellies. 
This witnefs -is true ; wherefore rebuke them (harply, that 
they may be found in the faith ; not giving heed to Jewifh 
tables and commandments of men that turn from the truth.' 

We know that fome of thefe men leave the ball chambers 
for the pulpit, and fome attend them after they become 
preachers ; and we know from this conduct, that fuch men 
are not the nainifters of Chrift, but the minijiers of fat an. 

Befides this, we have no fellowfhip in the way thefe minif- 
Sers are fettled, which is contrary to the fcriptures. The fcrip- 
tures fay, God has ordained that they who preach the gofpel 
f hall live of the gofpel ; but ihe fcriptures no where mention 
that men .{hall be fettled for life, and that the town (hall be 
B bound 



( '4 ) 

bound to them by a written agreement for life, to fupport them 
whether *hey are able to preach or not : this is a worldly 
plan. Human laws have nothing to do with fuch things as 
thefe, and the moment a man is dependant on human laws 
for fupport, that moment he becomes a minifter of the ftate, 
and mud and will make his prayer to the General Court for 
a fupport, inftead of praying to his kcavenly Father for daily 
bread. 

Befides this, the minifters who are fettled in this way, are 
almoft univerfally oppofed to every preacher that dares to 
preach in the parifh, without his approbation ; this prevents 
the fpread of the gofpel and the increafe of divine knowledge, 

7 Another reafon why we cannot commune with other 
churches, is, on account of the doctrine thefe men deliver to 
their hearers, which in general is the commandments of men. 
Some of them are called Armnians % who preach the doctrine 
of Armenius ; fome of them are called Cahinifts, who preach 
the doctrine of Calvin ; fome are called Hopkinfians, who 
preach the doctrine of Hopkins ; all thefe things are the doc- 
trines of men, and are wrong. The doctrine of Chrift and the 
apoftles, is the only doctrine that can be right, and is fummed 
up in a few words. Paul's preaching was this, * Teftifying 
repentance toward God, and faith in the Lord Jefus Chrift.' 

Their difcourfes, in general, which they read, differ but a 
little from the morality of the old heathen wiiters ; unlefs it 
is in this, that fome of them fay, God has made one part of 
the human family for falvation, and the other for damnation ; 
or that God is the author of fin ; and that God has decreed 
all things that come to pafs. Thefe things are net contained 
in the doctrine of Chrift, nor this * do as well as you can and 
all will be well.' What Chrift has declared is, • He that be- 
Heveth and is baptized, (hall be faved, and he that believcth not 
ihall be damned.' 

They generally urge their hearers to own the covenant, to 
have their children Tprinkled, and come to full communion ; 
when this is done, they are generally confirmed in their igno- 
rance and oppofiUon to the truth. 

Having gives' "the reafons why we cannot commune with 
other churches, I ftall now mention fome of the principle ar- 
guments in favor of what is called open C9mmunhn 9 (or more 
properly unfcriptural communion.) 

i Tha advocates for it fay, * God has received them, and 

we 



* 



( *V ) 

we are commanded to be followers of God, and to receive one 
another as Chrift hath received us to the glory of God.' That 
God has received all who are members of fuch churches, is not 
true ; for many of them prefefs they know God, and in works 
deny him — and though we are to be followers of God, yet U 
is only in his commands. If we could find one command to 
receive unbaptized perfons to the communion, or thofe whs 
were fprinkled in infancy, we fhould be ready to do it ; but 
when we know that it is not commanded ; to commune with 
fuch, would be following the traditions of the church of Rome, 
inftead of following God as dear children. 

As to receiving them, we are to receive believers into our 
affections, when we have an evidence that they are fuch ; and 
we are to receive them as members of the church, and to the 
communion of the body and blood of Chrift, after they have 
been baptized according to Chrift's command. 

2 It is faid * Chrift communes with them, and you ought 
to do the fame.' Chrift does not commune with all church 
members, for many of them walk in darknefs : Chrift is light, 
and* what communion hath light with darknefs?' None.— 
That Chrift communes, or manifefts his love to all his chil- 
dren, is certain ; but that he approves of their neglecting his 
commands is not true* To fuch he fays ' I have fomewhat 
againft thee.' When we find believers, we wifh always to 
commune with them, as the two difciples communed together 
on the way to Emmaus ; but were we to join in the com* 
munion of the body and blood of Chrift with unbaptized be- 
lievers, we fhould countenance them in their tranfgreffion. 

3 It is faid * we Rial! ail dwell together in heaven, and why 
fhould we be feparated on earth V — There is no evidence that 
all church members will dwell together in heaven ; for thofe 
church members who pofTefs a persecuting fpirit, will never en- 
ter there. We believe that all the faints will dwell together 
in heaven ; but it will be in unity ; in this way, they ought 
to dwell here. The perfons who charge us with making di- 
yifions, are the caufeof it themfelves. They own we are right 
in our baptifm, and manner of church building ; and yet re- 
fufe to comply with a plain command. We are as willing to 
receive them to our communion as they are to receive us to 
theirs. They wifh us to comply with what they think or pre- 
tend is right — we only wifh them to comply with what we 
know is right, and what they own is fo. If they refufeto fub 

mit " 



( '6 ) 

mitrto a plain command which we have fubmitted to, they arr 
the caufe of the divifion, and this argument is nothing in fa- 
vour of our admitting diforderly walkers to the communion, 
contrary to the command of Chrift. If they have not love 
enough to fubmit to Chrift's commands, which is the only way 
to prove our love to him ; we hope to have love enough tc 
obey this command, to ' withdraw from every brother thar- 
walks diforderly — yet not to count him as an enemy ; but ta 
admonifh him as a brother.' 

4 The laft argument I (hall mention in favour of unferiptu* 
ral communion is this ; they fay i you can no more prove by 
exprefs words, that women were- admitted to communion than 
we can that infants were baptized ; yet you admit them, and 
why not admit thofe to communion who have been fprinkled 
in infancy, though it is not particularly expreiTed in the bible ? 
— If we cannot prove that women were admitted to communion 
in the days of the apoftles, we will refufe to commune with 
them, as we do with thofe who have only been fprinkled for 
baptifm. That women were admitted to the communion, is 
plain from the New-Teftament/ In Acls ii. 16, 17, 18, it is 
faid of the outpouring of the fpirit, * But this is that which 
was fpoken of by the prophet Joel, I will pour out my fpirit 
upon a!! fleih, and your fons and your daughters (hall prophecy 
— And on my fervants, and on my handmaids I will pour out 
in thofe of my fpiric, and they fhall prophecy.' Here obfe rvt 
are daughter} and handmaid?, thefe certainly were women, the 
prophecy was fulfilled in them — thefe fame perfons called font 
and daughters, fervants and handmaids, continued in breaking 
of bread and piayers. This is plain, women were admitted 
to communion. In Acts vi. 1, it is faid, * And in thofe day; 
when the number of the difciples was muitrplfed, there arofe y 
murmuring of the Grecians againfl the Hebrews, becaufe the:: 
widows were neglected in the daily miniftratio-n.' Here ?rf 
widows mentioned, and thefe are-forne of the perfons who com- 
muned with the reft. The perfons who compofed the church 
in Samaria, were men and women, Acls viii. 12. This agrees 
with Ads i. 14, ' Thefe all continued with one accord Ir: prayer 
and fupplication, with the women, and Mary the mother of 
TefuS, and with the brethren/ la PhiKppi, women were the 
fiftt that Paul and Silas preached to ; fee Acts xvi. 13, ■ And 
I entreat thee alio true yoke fellow, help thofe women which 
laboured with me in the gofpel.' In aim oft every epiftle women 

are 



( 17 ) 

are mentioned as members of the church, and that the mem- 
bers kept the ordinances. Was there cue place in the fcrip- 
tures, that fays they brought an infant to a bafon of water to 
be fprinkled, we would own the practice and fubmit to it ; but 
unhappy for the advocates of this pepijh rite, there is no fuch 
thing mentioned there. This argument is founded on this ; 
you aie as m«ch in want of fcripture for admitting women to 
the communion, as we are for fprinkling children, we have none 
for fprinkling them ; yet we wifh to do it ; — but remember, 
we have fcripture for our practice and you have not. 

Having made thefe remarks on the arguments in favour of 
unfcriptural communion, I (hall clofe with a few words to thefe 
who have been baptized' according to the fcripture rule ; that 
they may fee the impropriety of communing with un- 
baptized perfons. 

Beloved Brethren and Sijlers in ike LORD, 

1 here fubmit to your confederation (and to all others) five 
things, to prove the impropriety of communing with perfons 
unbaptized, or only fprinkled, which is the fame. 

i This practice is contrary to the comraiffion Chrift gave 
his apoftles, which was to teach before they baptized — Mat- 
thew xxviii. 19, he fays, 'Teach all nations, baptizing them 
in the name of the Father/ &c. The practice of fprinkling 
children is exactly oppofite to this command, and to commune 
with fuch is to countenance this oppofition. 

2 This practice is contrary to the order of the churches in 
the days of the apoftles. To baptize before the perfons are be* 
lievers, is without command or example in the fcripture. The 
manner of admitting converts in the days of the apoftles was, 
firft, they gladly received their word, and fecond they were 
baptized and added to the church.— -How can any perfon think 
of going contrary to this ancient fcriptural practice ! .To.com* 
rnune with fuch perfons is faying another way is as right as 
this command of Chrift. It is approving of that in others, 
which we difapprove of in ourfelves. 

3 This practice of communing with unbaptized perfons,. 
tends to lay baptifm wholly afide ; for if we join in commun- 
ion with thofe who are unbaptized (or fprinkled in infancy 
which is the fame) we may commune with them if they are 
not fprinkled if they are fincere. This has been done in fome 
towns in this State* and even in this town fome have told m 
that they could commune with a believer if he was not baptiz- 

B2 ed 



( '8 ) 

ed nor fprinkled, if he thought it was right. In this way pec 
pie might foon have a human religion without any croft 
connected with it. 

4 Communing with unbaptized perfons, or thofe who are 
fprinkled, is rejecting the pattern Chrift has given us, and 
trampling on his legiflative authority. Is this doing all things 
according to his directions, when we ftep ever the firft thing 
commanded after believing ? This is making free with his 
legiflative power, and altering his rule at our pleafure ; it is 
endeavoring to remove him from his throne, and imputing ig- 
norance to him ; it is declaring that he did not know what 
was beft for his church to do, and faying it is a matte: of indif- 
ference with Chrift, whether his commands are obferved or not, 

5 Communing occasionally, or conitantly with other church- 
es, makes our feparation from them look more like obfl;?iacj, 
than a cafe of confeience. How inconfiftent this appears, tc 
fee a man feparate from others becaufe he thinks they are 
wrong, and afterwards joining with them occafionally in the 
fame thing which he before faid was wrong. 

I now fubmit thefe things to the judgment of the candid 3 
and may the Lord Jefus Chrift blefs this feeble attempt to in- 
crease the knowledge of his will, as k is revealed in his word, 
and his great name (hall have all the glory forever.-— AM EI* . 



A Short History of INFANT BAPTISM, 

From the jirjl century to the prefent time*. 

Collected from undoubted authorities. 

CENTURY I. 
THE mod that is pretended about infant baptifm in this 
century, is, that Dionyfms, the areopagite, wrote a book called 
the Ecclefiaftical Hierarchy, in which he tells of the feveral 
orders and dignities of the clergy ; rites, fervices, orders, and 
dignities of the church ; and among the reft, he mentions in- 
fant baptifm, as an ancient APOSTOLIC TRADITION, 
with the additional rites belonging to it ; fuch as confecration y 
cbryfm % exorcifm, &c. which he affirms were all in ufe in the 
days of the apoftles. It has been proved by Erafmus, Valla, 
the Greek and Latin fathers, that he never wrote any fuch 
book | but, that feveral centuries after, one Apollonius 

wrote 



C 19 ) 
wrote the book, and endeavored to father upon htrn> It is 
certain, that thefe clerical titles were never heard of 'till ferae 
hundred years after Dionyfms was dead. 

*$££ Alagdehergenfes^cent. J, page 6i6, 
The fadl is, infant baptifm was never heard of in this cen- 
tury i the rnyfiery cf iniquity had begun to work, but had not 
finiflied any thing 'till after this time. 

century II. 

In this century it is pretended by Pope Clemont that oil 
was ufed in baptifm; Pope Hyginus pretended that goflips, 
or fureties, were appointed p though the moil authentic hi (lories 
prove that there was no fuch thing pra&ifed in this cencury. 

See Danvsn on baptifm, f* 1 oov 

CENTURY III. 

Origin, who lived in this century, afferted that the baptizing 
of infants was a tradition of the apofties, and according to the 
ufage of the church. See Homily, p. 1 24. 

In this century, baptifm was firft altered (by the church of 
Rome) frorrj dipping to fprinkling, and inftead of goipg to 
rivers, fonts were ufed to baptize in ; beiides this, the time 
for baptizing was at two Mated feafons, Eafter and Whitfuo* 
tide. See Magd. cent. 3,/. 129. 

CENTURY IV. 

In the latter part of this century, aimoft five hundred years 
after the birth of Chriil, infant baptifm was confidered an 
apsfiuHc tradition ; in fame parts of Africa children were bap* 
iized. In this century they firil baptized meeting-houfss ! 

See Magd. p. 482. 

How can any perfon of common fenfe believe in infant 
fprinkling as a divine command, when all hiftories agree that 
in thefe centuries it was never thought to be any thing but 
tradition ! ! 

CENTURY V. 

In this century infant baptifm firil received-its fanclion by 
the decrees of Popes and Councils. Dr. Taylor, in his book of 
prophecy, page 237, fays, ' And the tiuth of the bufinefs is, 
as there was no command of fcriptures to oblige children to 
the fufception of it, fo the neceffity of psedobaptifm was not 
determined in the church 'till the canon that was made in the 
Milevitan council, a provincial in Africa, never Mil then.' 

This 



( *> ) 

This council was compofed of 92 bifhops ; this was in the 
year 402 — fo many reverend anti-chriftian bijhopt it took, to 
make the people believe that the apoftles baptized infants, and 
yet did not mention it to the churches in their epifxles. 

See Magd. p. 835. 

In the year 416, the fifth general council, held at Carthage, 
made this decree — 4 We will, that ivhofoever denies that little 
children by baptifn are freed fr$m perdition and eternally faved, 
that they be accurjed.' 

In this century it was taught that baptifm took away original 
fin. Chryfoftem faid, ' that infants ought to be baptized, as 
univerfally received by the Catholic church, to take away 
original fin.' See Magd. p. 375. 

In this century the clergy taught, that parents could believe 
for their children. The biftop of Alexandria faid, book 7, 
chap. 27, * that all baptized infants are believers, and all un- 
haptized infants are unbelievers.' In this century infants were 
admitted to the communion. This made the whole plan a 
conjijlent incoti/tftancy. 

CENTURY VI. 

In this century, the council of Gerunden, in Spain, held in 
the year 520, ordained f 4 that young children, from their mother's 
womb, be baptized? See Vojfius, de bapt. p. 179. 

Pope Gregory the Great, in book I, p. 4, fays, * let all 
young children be baptized, as they ought to be according to 
the tradition of the fathers/ In this century- the clergy taught 
that baptifm made faints of children, and took away their fins. 
Maxentius fays, * that children are not only adopted into a 
fiate of fonihip, but have the remiffion of all fin by baptifm/ 

See Magd. p. 227. 

In this century the clergy baptized the heads of 6000 infants, 
that had been murdered and buried ; thk was done that their 
fouls might be faved* Seepage 388. 

CENTURr VII. 

In this century, Ifidorus faid, 'that if children were not 
baptized, and fo thereby renewed, and original fin wafhed 
away, they were in a ftate of damnation. 5 See MagsLp. 146. 

At this time the fafhion of naming the child in baptifm was 
introuduced. The clergy in this century firft named meeting- 
houfes, when they were firft baptized. Some were named af- 
ter angels, and fome after the faints — fuch as St. John's church, 
Ice. If a child died unbaptized, they ufed to dig them up, and 
baptize them. See Magd. p. 7* 



r $ r 

CENTURT VIII. 

In this century a law was made that baptilm mould be ad- 
miniftered in Latin ; that/?// fnould be ufed in baptifm — that 
Che hair of the perfons baptized Should be cat off, and that the' 
ptieft fiiould have a p relent made him when the child was 
baptized. This money cuftom-has continued to the prefent" 
day. No wonder the clergy plead for this lucrative baptifm* 
ia our day. This prefent was called deodans, (forfeited to 
God to pacify his wrath.) In this century, meeting-houfe> 
were baptized and confecrated in the name of the trinity ; and 
nxeetiag-hsufe bells were fif ft introduced. 

^ SeeMagd. pages 384, 349, ^ JO, 336, 342. 

The faftiion of baptizing meeting-houfes ts now laid afide, 
and they are only dedicated* : which practice begun in Babylon. 
See Daniel tit. 2 — There the people came- £0 the: dedication 
of the Image, 

CENTURT IX. 

In this century* the Popi& Council, (which was the mother 
of infant baptifm, the devil being the father of it,) made an 
addition to this' abominable practice, which was, that of -esor- 
c>irn, or catling the devil out of the child before baptifm.— 
They likewife made a law, that the head, ears and nofi 0$ the* 
child fhould be failed and annointed before baptifnru 

See Afagd. p. 237. 

What a rare figure the clergy of our day would make, iiv 
falling and greafing infants heads, nofes, and ears, before they 
are fprinkled ; to thole who reject this curfed practice, it wouldf 
look as well as their fprinkling does. 

In this century when they chriftened meetlng-houfes, they 
poured oil on ihem, finging the words of' Jacob, This is 710 oth- 
er than the haufe of God ;~ hcnv dreadful is this place J J Dreadful 
indeed ! the jjnagcgues of Satan / 

CENTURT X* 
There were none who ever pretended that infant baptifm was 
any thing more than an Apcfidic Traditimi 'till this century. At 
this time, fome undertook to prove it from the fcriptures. The 
Hrft, was one*Smaragdus, his words are thefe, * That little in- 
fants are to be baptized, becaufe it is faid, * Sujtr little children 
U come unto 7713 and forbid them not* &c. * hence, (faith-he) the 
holy mother, church, doth beget the innocent infant into a holy, 
and pure ftate, by the^r^ of baptifm.' What a curious affair 
■bis is, that this holy wtktr fhould beget a child in her own like- 



( " ) 

aefs ; who ever heard of fuch a thing as a mother, begetting air 
innocent infant into a pure ftate, by the grace of baptifm ? 

In this century, they added a new form of confecrating the 
baptifmal water ; it was this, i That the prieft's hand fhould 
be ftretched over the water, as Mofes ftretched his over the red 
fea. a That he fhould blow upon it, as the wind blew upon 
the red fea. 3 That he fhould hold a lighted taper over it, to 
anfwer the type of che fiery pillar. 4 That as they entered the 
red fea in the night ; fo baptifm fhould be adminftered 

in the evening, page 239. In this century the prie/l, the 

fponfer and the child f were ordered to wear white cloths at the 
time of baptizing. Voffius fays in his book, dehapt. page \$% % 
* That the church of Rome ufed to baptize men women and 
children naked/ their reafon for it was, ' that they might 
therein be as in a ftate of innocency, and be as naked in their fe- 
cond, as in their firft birth.' Though it is certain that the 
church of Rome did this, yet, fome of the upholders of infant 
baptifm have endeavoured to lay it upon the Baptifts ; but I do 
not wonder the clergy wifh to be clear of the fcandal of it, 

CENTURA XL 

In this century, a mm by the name of Anfelm, ailerted 
that the devil by the faith of the parents might be caft out of 
the children in baptifm, as the woman of Canaan, mentioned 
in Matthew xv. 21, had the devil caft out of her daughter. 

See Magd. p. 171. 

The clergy added another fuperftitious rite to baptifm, viz. 
that fait fhould be put in the mouth of the child. Page 261. 
CENTURr XII. 

In this twelfth century, the clergy firft taught that baptifm 
was the fame as circumcifion. Barnard fays Magd. />. 599, 
" As children of old were circumcifed without, or againft their 
wills for their falvatkm ; fo may they now be baptized.' In 
this century Peter Ciuniacenf;s fays, Book 1, Eph. 2, 'Shall 
the children of the Jews be faved with the facrament of cir- 
cumcifron, and fhall not the children of chriftians be faved with 
the facrament of baptifm V How evident it is that infant bap- 
tifm is an invention of men \ there is fcarcely two centuries in 
which it is alike ; its like a fhadow, and will foo* flee away. 
CENTURr XIII. 

In this century, the clergy allowed other perfons befides 
themfelves to baptize children in cafes of neceffity. Thomas 
Aquinis faid, * Though a prieft be the proper adminiftrator of 
baptifm ; yet, in cafes of nec-dny, not pnly a deacon, but a 



{ *3 ) 

lay perfoo, yea a woman, nay, an heretic, or pagan may bap- 
tize, if To be the true form cf the church be obferved, and in- 
tend thereby what the church intends. See Magd. p. 519. 

In this century they had another form added in baptizing 
children. GAilielmus fays, page 419, * That to the form of 
baptizing the virgin Mary, is to be added to the Father, Son 
and Holy Ghoft ; viz. ■ I baptize thee, in the name of the 
omnipotent Father, Son, and Hcly Ghoft, and the bleffed 
virgin Mary/ 

CENTURT XIV. 
In this century there was no material alteration in the raan- 
*ner of baptizing children, it was hardly poflible to add any 
thing more to it. At this time infant baptifm had the appear- 
ance ef a decline, and it has been in a confumption ever fince, 
and is now almoft gone with that incurable diforder, as I ihall 
fhew in the account of it in century XIX. 
CENTURT XV. 
From all I can learn there was not much difference in ad- 
miniftring baptifm in this century, though the propriety of it 
begun to be called in queftion, which was the caufe of the de- 
crees made in the next century. See Danvis on baptifn } p. 126, 

CENTURT XVI. 

In this century the council of Trent made this decree, 
* That they who Jhall deny baptifm to young children from their 
mother's womb,fer the taking away original Jin^ let them be accurfed? 
To make the people believe this they decreed, i That their tra- 
ditions fhoutd be obferved with the fame piout affection with the koiy 
fcripturej.' See Danvers' hiftory, page 126. 

In the conference held between the Lutherans and Calvin- 
ifts at Mumpelgartens, • It was agreed that baptifm came in 
the room of circumcifion, and that the children of chriftians 
are to be baptised. See Of and, page 1020. — After all the pre- 
tences about baptifm being in the room of circumcifion ; yet 
there was no fuch thing ever detercrriied 'till this conference. 

In the book called the Directory, the clergy in England a- 
greed to drop the ufe cf fonts, and introduce* bafon in the 
room of it. This bafon fafhion> has exifted about 240 years, 
this will foon be laid afide. 

CENTURT XVII. 

In this century, infant baptifm had almoft as many fhapes, as 

there were different denominations! The church of Rome ufed 

Jalt, oi^ fpittle, &c. The Greek church, dipped their infants ; 

The church of England faid the clergy flio-uld dip them, uulefs 



( *4 ) 

•they were fickly. They have never eftabliflied fprinklinp *z 
the mode of baptifm. Sprinkling was adopted by the Prefby- 
terians in Scotland, in -this manner. In the year 1644, ( w hich 
was 157 years ago) 49 divines (as they were improperly called) 
rnet, to determine whether dipping, or fprinkling, (hould be the 
mode of baptizing among them — 24 were for the old way of 
dipping ; 25 for the new mode of fprinkling, a majority of 
one carried the day. This was eftabHined by an ordinance of 
Parliament. Now the clergy have found that fprinkling is al- 
moft proved from the fcriptures ; well did Ifaiah fay of thefe 
clergyrntn, € Her watchmen arc Hind, they ars all ignorant ',' Sec, 
See Encyclopedia, vol. i. art. baptifm. Gill on bap. p. 518, 

CENTURT XVIII. 

Tn this century infant baptifm, having been fo long on thc- 

decline, failed amazingly ; the Congregationalifts and Prefby- 

terians, have nurfed it by writing in favour of it ; 'till it is 

nurfed almcft to death, jgid it muft pertfh in the ufing. At the 

the clofe of this century many people neglected it who ufed to 

-praclife in that way. Th^re were tkree reafons why the people 

negledted it , particularly, in this country ; 1 The people whG 

believed in it were in general old people, and having no young 

children they were obliged to neglect it for want of more fub- 

./-ects to baptize. Another reafon why this popife rite grew into 

vdifrcoutc was, that young people inftead of believing an ignorant pricft, 

* began to think for them (elves, and they fonnd it could be no benefit to 

their child ren ; to drefsahem up, and cairy them to the Meeting- Houfe 

to have a eicrgyrptn name them, and fet th?m a crying by fprinkling a 

^iirtlecold water on their temper faces ; and beSdcs this, ther found it 

faved them fomc -money in addition to the reft. 3 They had heard their 

- yninifters pray for the fall of Anti-Chrtft, and fcy reading they found that 

, the Popes were Ami Ch rift ; and that infant baptifm came from them, 

^and they feared if he fell they might be hurt in the fall, if they practifed 

Antt-Chiift's baptifm ; they likewifc found, that tke bible faid nothing 

about it,, and their catechifm had taught them that the word of God was 

-the onlv rule. 

CENTURT XIX. 

In this present century, infant baptifm is qoite in a declining fiate. 
•There is a man by the name of Buckmi nst e r, who has juft com- 
menced Doctor, who undertook to cure this coniumptive baptifm before 
he publicly received his new title ; but he has through bis unfkilfu'ncls 
wounded a fickly body. He lavs the body of religion (I fuppofe he 
means his baptifm) is wounded ; and that thofe who wounded it, did 
* mutually contribute to its fickly and confumptive appeaiance.' See 
his fcrmon 00 baptifm* page 1. — If all the popifb Doctors who hate 
aurfed infant bapiifm, are as unfkiifuj a* tfeis one, jjo wonder it is in a 
coniABipnon. 



A REPLY 

TO THIS QUESTION, 

How Jliall I know that I am 
bom again ? 

OR, 

WHAT ARE THE EVIDENCES OF A SPIRIT- 
UAL BIRTH ? 



By ELIAS SMITH, 

M 

TREACHER OF THE GOSPEL TO DYING MEN, 



He that believeth on the Son of God hath the witnefs in himfelf. 
And every one that loveth is horn of God and knoweth God. 

Apostle John, 

Marvel not that I faid unto thee, Ye mull be born again. 

Jesus Christ, 



BOSTON: 

Printed by Manning £sf Loring, and fold at their Book- 
ftore, No. 2, Cornhill. Sold alfo by the Author, and 
by N. S. & W. Peirce, Bookfellers, in Portfmouth, n. h» 



To all the Babes, Little Children** Young Men, and 
Fathers in Christ. 

u GRACE he unto you, and peace, from Him which is, and 
which was, and which is to come ; and from the feven Spirits 
which are before his throne ; and from Jefus Chrijl, who h 
the faithful witnefs, and the Jirjl begotten from the dead, and the 
Prince of the kings of the earth ; unto Him that loved us, and 
wafhed us from our fins in his own blood" 

Beloved Brethren and Sisters, 

The queftion put to Peter by his Divine Matter, " Loveft 
thou ine," has often revolved in my mind, and I have not 
forgotten how Jefus told him to prove his love ; it was 
in this way, " Feed my Lambs — Feed my Sheep." I ever 
wifh to manifeft my love to our adorable Immanuel in 
this way ; and think, that by publifhing the evidences of 
regeneration as they are mentioned in the New Teftament, 
the flock of the great Shepherd will be fed, and I hope 
many feeble ones will be encouraged. 

Remember there are four claffes of faints mentioned in 
the New Teftament; Babes, Little Children, YoungMen, and 
Fathers ; and though you may not find an evidence that 
7hi are fathers, yet remember, if you can find that 
you <^p only babes, or little children of the kingdom, you 
have enou^ to engage your whole fouls in the caufe of 
your Redeems { n t ; me anc j eternity. 

May the great &W> p herd of the'fheep blefs this feeble 
attempt, and his worthy name {hall have all the praife.— 
AMEN. 

February, 1804. 



isyg^- 



A REPLY TO THIS QUESTION, 
How Jhall I know that I am horn again t 



THIS is a queftion afked by many who are bora 
again, and yet are often troubled about their real 
fituation. In order to anfwer this important ^quef- 
tion, I fliall, 

I. Prove that there is fuch a birth as that mention- 
ed in the above queftion. 

II. Shew how this fecond birth is effeffced. 

III. Defcribe the evidences of it. 

I. I am to 'prove that there is fuch a birth as that 
mentioned in the above queftion. To do this, I (hall 
mention the paffages of fcripture which fpeak of this 
birth. It is defcribed in the New T efxament by other 
words befides this expreffion, born again. 

The firft paffage I fhalJ mention to prove this birth is 
recorded in John iii. j, " Jefus anfwered and faid unto 
him, Verily, verily, I fay unto thee, except a man be 
born again , he cannot fee the kingdom of God." Ver* 
7. « Marvel not that I faid unto thee, Ye mu-ft be born 
again' 7 Thefe are Chrift's words to Nicodemus, a s 
mailer of Ifrael : It is likely he never heard of this birth 
before. Jefus pofitively declared, that except a man be 
born again, he cannot fee nor enter into the kingdom of 
heaven. If there was not another paffage in the fcrip- 
tures to prove this birth, thefe would be fufficient. 
The next paffage to prove it, is recorded in John i. 13. 
€i Which were born, not of blood, nor of the will of the 
flefh, nor of the will of man, but of God." This is a 
divine birth mentioned here, and is the fame as that 
which is called being barn again, The next proof of 



( 6 ) 

beholding as in a glafs the glory of the Lord, are chang- 
ed into the fame image, from glory to glory, even as by 
the Spirit of the Lord." 

That this birth is wholly of God, is evident from fev- 
eral con fi derations. 

i . Thofe who have experienced it, always fay, when 
they felt the operation of the Spirit, it was unexpected, 
and fomething they were wholly unacquainted with be- 
fore ; and oftentimes they are led to fay, " VS r hat mean- 
eth this ?" 

2. It is fometimes the cafe that the Spirit operates 
on the foul wholly, and not on the body. . Some have 
fallen down and remained fpeechlefs for fometime, and 
afterwards have fpoken of the love of God and Chrift, 
to the aftoniihment of ail who heard them. 

3. Some have experienced this birth when they 
were afleep. " For God fpeaketh once, yea, twice, yet 
man perceiveth it not. In a dream, in a vifion of the 
night, when deep fleep falleth upon man, in flumbering 
upon the bed ; then he openeth the ears of men, and 
fealeth their inftruftion." Job xxxiii. 14, 16. This has 
been the cafe with many \ they have lain down in for- 
row, and awoke with joy unfpeakable \ and at that time 
could fay, "He hath given fongs in the night." I am 
acquainted with feveral perfons who give as great an 
evidence of being born again , as any I ever faw, and the 
firft evidence they ever had of their fpiritual birth, was 
when they were afleep. 

It is thought by fome, that no perfon can experience 
this birth, unlefs he has had a fenfe of his undone ftate, 
fome confiderable time previous to it, One man laid, 
that a perfon could not be converted, unlefs he had been 
under what he called a law work, at leaft fix weeks, 
But it is irrpoffible to determine any thing precifely about 
it, only in this way, that no man ever experienced this 
birth, till after he had feen himfelf a guilty, helplefs 
creature. Some are brought to fee this, and to be bom 
again in one day, and fome go mourning for years before 
they fird relief. The perfons who heard Peter preach 



( 7 ) 

were convinced of their wickednefs, and delivered from 
guilt in a ihort time." Saul of Tarfus was fhewn his 
undone ftate, and brought to cry, Lord, what wilt thou 
nave me to do ? in a fhort time. The Jailer and family 
trembled and rejoiced, believing in God, in one night. 
This was a fliort work in righteoufnefs. I remember 
of reading an account of a man, who heard Mr. Flavel 
preach in England; the Word reached his - heart j_ he 
came over to Bolton, and remained in a troubled ftate o£ 
mind forty years, and then was born again, and made to 
rejoice in the Lord with joy unfpeakable and full of glo- 
ry. I know one man, who told me he^ went into the 
meeting- houfe entirely ftupid, and when the preacher 
began to defcribe the wretched ftate of the fmner, he 
felt it his cafe , when he defcribed his need of a Saviour, 
he fete his need of him \ and when he defcribed the 
manner of receiving Chrift, and how the finner was born 
again, he enjoyed what was defcribed, and came out re- 
joicing in God his Saviour. Many feared it was not 
real \ but he talked like a perfon born again, and lived 
like one, and afterwards was baptized, and for about 
four or five years, has lived a new life. Within one 
year paft, I have had the happinefs of feeing a large 
number, who have, I believe, known this fecond birth, 
Some have been ferioufly imprefled with a fenfe of their 
ruined fituation for feveral months \ fome for a few 
weeks, and others only a few days ; but when they were 
born into the kingdom, their language amounted to this : 
" I faw myfelf cut off from all hope, and knew, that if 
the mercy of God did not reach me, I muft be cut off 
forever upon the plan of juftice. At this time, the 
Lord appeared for me, and wrought all the work in 
me." I have heard fome fay, " I did not lift my finger 
towards my falvation," (and they might add, " nor 
againft it.") This is fufficient to fhow how this birth is 
performed or effected. The Lord helps them when 
they have « no helper." 

III. I am to {how how a perfon may know that 
he is born again P or what are the evidences of this birth* 



( 8 ) 

1. The perfon who is born again has feen himfelf 
juftly condemned by the righteous law of God. 

This is one part of the work of the Spirit, to reprove the 
world of fin. There are fome who flatter themfelves that 
they are born again, becaufe they think they have always 
loved God. It they have always loved him, they are not 
condemned ; for love is the fulfilling of the law. Paul 
fays, cc I was alive without the law once \ but when the 
commandment came, fin revived, and I died •, and the 
law which was ordained unto life, I found to be unto 
death." Thofe who are bom again, have not only feen 
themfelves condemned, but they have fell the condem- 
nation in their fouls, and realized that the wrath of God 
did really abide on them, and viewed themfelves un- 
done on that account. And it is generally the cafe 
that they fee no way how God can juftly deliver them 
from the wrath to come, till the Lord mines into their 
hearts ; and then they fee how God can w be juft, and 
the juilifier of him that beiieveth in Tefus." 

2. The perfon who is born again, knows and loves 
God with all his heart, and never does he know what 
love to God is, until he has experienced this fecond 
birth. It is faid in i John iv. 7. " And every one thai 
loveth is horn of God, and knoweth God" 

Ic is not poffible for a man to love God before he 
knows him, and no man can know him, unlefs God re- 
veals himfeif to him ; for U no man knoweth the things 
of God but by the Spirit of God " The man who 
knows God loves him. The man who is born of God 
ioves him, becaufe he knows his true character. There 
jire many who " profefs they know God, but in w r orks 
deny him." The love to God which the perfon has who 
is born again is pure \ it is the nature of God m him \ 
he is " partaker of the divine nature e , n for God is love,. 
and " the love of God is fried abroad in his heart by 
the Holy Ghoft." The natural man would love God, 
if he was any thing befides what he is ; the man that is 
born of God loves him, becaufe he is a God of jullice, 
truth ; grace, Icve^ mercy and holinefs. Were he~ any 



( 9 ) 

thing elfe, he would not love him. The knowledge he 
has of God is infallible ; and he is certain that God is 
what he is declared to be in his works and word, and 
the language of his heart is, "I know God is juft, 
whether I am faved or loft; and I rejoice that he is 
what he is ; and if I am loft at laft, I believe I (hall ev- 
er rejoice that God is jufL" 

3. The perfon that is born again believes in Jefus 
Chrift and loves him. It is written in 1 John v. 1. 
Whofoever belie veth that Jefus is the Chrift is born of God ; 
and every one that hveih him that begat loveth him alfo that 
is begotten of him. 

This -belief in Chrift is fomething more than a bare 
acknowledgment of his exiftence. It comes from a cer- 
tain knowledge of his exiftence given to the perfon by 
the Holy Ghoft. This belief is with all the heart, and 
is a belief in an unfeen object. Chrift faid to Thomas, 
" Becaufe thou haft feen me, thou haft believed. BlefT- 
ed are they that have not feen, and yet have believed." 
When the perfon is born again^ he has fuch an evidence 
of the glory of Chrift, that oftentimes it is as impofS- 
ble to prevent his believing that Chrift is lovely, as it 
would be to make a man think the fun did not fhine 9 
when he enjoyed the light of it : " For God, who com- 
manded the light to fhine out of darknefs, hath fhined 
into his heart, to give the light of the knowledge of the 
glory of God, in the face of Jefus Chrift ;" and though 
he has not feen him, yet he loves him above every other 
object. In 1 Pet. i. 8. it is written, " Whom having 
not feen, ye love ; in whom, though now ye fee him 
not, yet believing, ye rejoice with joy unfpeakable, and 
full of glory." Here is a clear description of a believer 
in Chrift. He loves him, though he has not feen him -, 
he loves him becaufe he believes in him. His belief in 
him produces "joy unfpeakable j" that joy is "full 
of glory •," that glory is Chrift, " the brigntnefs of his 
Father's glory." The whole of this amounts to an ex- 
planation of that which is written, Col. i. 27. " Chrift 
in you, the hope of glory." 



( IO ) 

I do not think there ever was a perfon born again, but 
what knew he loved Chrift. I believe there are many 
who are born again, that are afraid they have no right 
to loveliini ; but every perfon bom again, knows that 
« he is altogether lovely, and the chief eft among ten 
thpafond." It is not every perfon who has experienced 
this birth, that can fay at firft, "My beloved is mine, 
and I am his." Whenever the character of Chrift ap- 
pears amiable to a perfon, he loves him and long? to en- 
joy him j and his fears are, that this glorious Saviour is 
not his. The perfon who has this view of Chrift, will 
enjoy him in time and eternity. The fears he has are 
owing to his net being perfed 'in love. Our love is per- 
felted when we can fay, " As he is, fo are we in this 
world,"' This perfect love cafteth out fear. There is 
no fear in love, when it is made perfect. 

4; Thofe who are born again love the children of 
God. It is written in i John iii. 14. We know thai we 
have paffed from death unto life, becaufe we love the brethren^ 
He thai loveth not his brother, abideth in death. 

mis love to the brethren is a fupernaturai love, taught 
by the God of heaven. It is written in i Thef. iv. 9. 
But as^ touching brotherly love ye need not that I write unto 
y ou * f or 9 e ytetrfelves are taught of God to love one another. 
This love is mentioned by David in Pfalm xvi. 3. « But 
to the faints that are in the earth, and to the excellent, 
in whom is all my delight." This love or delight is 
owing to their bearing the image of their heavenly Fath- 
er- . n Tlle y feel related to them through the blood of 
Chnft ; and on this account all their delight is with 
them. This love to them leads them, like Mofes, 
to " choofe rather to fuffer affii&ion with the people 
of God, than to enjoy the pleafures of fin for a fea- 
fon ," and they choofe them for their companions in 
time and eternity. Their love to the faints is fo great, 
that they are willing to part with all other relations and 
connexions for them. This love is manifefted in " word* 
in tongue, in deed and in truth." John fays, « We 
ought to lay down our lives for the brethren." Thgtfe 
who are deftitute of this love* are in a ftate of death* 



( » } 

£. Thofe who are born again have a lively hope or ex* 
peftation of an inheritance in the world to come, and 
often long to enjoy it. This is mentioned in i Pet. i. 
3, 4. Bleffed be the God and Father of our Lord J ejus ChriJ}, 
ivhich according to his abundant mercy hath begotten us again 
unto a lively kepe, by the refurreclion of J ejus Chrifl from 
the dead y to an inheritance incorruptible, and undefiled, and 
that fadeth not away, referved in heaven for you. 

Here obferve, the apoftle fays they are 'begotten again y 
(or born again) unto a « lively hope/ 5 This is a living 
expeftation, through the refurreftion of Chrift, that 
they {hall ere long dwell Jn the manfions above, and in- 
herit a kingdom which cannot fade away. This is a 
hope of eternal life, and they have an evidence of the 
reality of^the^ inheritance in their hearts ; that evidence 
is the Holy Ghoft, which is the' earned of the inherit- 
ance, Having this, they know that the inheritance is 
fure to all the feed* 

There never was a perfon born again, but what has 
fomeidea of another world, where there are joys far 
fuperior to what is afforded here ; and many are led to 
fay, « Having a defire to depart, and to be with Chrift, 
which is far better," 

6. Thofe that are born again have overcome the 
world. This is mentioned in 1 John v. 4. For whatfo- 
ever is bom of God overcometh the world ; and this is the 
viclory that overcometh the world, even our faith. The 
apoftle tells us in chap. ii. ver. 15, 16, what he means 
by the world, which thofe who are born of God over- 
come. "Love not the world, neither the things that 
are in the world 5 if any man love the world, the love 
of the Father is not in him. For all that is in the 
world, the luft of the flefh, and the Iuft of the eye, and 
the pride of life, is not of the Father, but is of the world." 
All that is in the world, is fummed up in three partic- 
ulars. Firft, the luft of the flefh ; fecond, the iuft of 
the eye 5 third, the pride of life. Thefe three things 
men naturally love, and « there is nothing but the love 
9f God in the heart that can overcome them. A maa 



( 12 ) 

without being born again> may leave off many things, 
and yet really loye them •, but the perfon who is born of 
God, has the victory over them, views them as his ene- 
mies, and leaves finful things, becaufe he has no love 
for them. The apoftle fays, " If any man love the 
world, the love of the Father is not in him." The man 
who thinks he loves God, and at the fame time loves 
the finful pleafures of this world, fuch as balls, cards, 
dice, theatres, &c is ignorant of a fecond birth. A cer- 
tain man, who I believe is born again, told me a few 
days ago, that he ufed to be fond of vain company, and 
was much given to profane language ; "but, (faid he) 
the moment I felt the love of God in my heart, all thefe 
things were gone in an inftant, and I had no more in- 
clination for them, than though they had never been. 
This is victory over the world. This victory leads the 
youth, as foon as they are born again, to leave all their 
finful fentiments, fongs, converfation, conduft and com- 
pany, and to be willing to have their names caft out as 
evil, and to fuffer reproach for the caufe of Chrift. 

7. The perfon that is born again cannot fin unto 
death, and that divine nature does not fin. This is 
written in I John v. 18. We know that ivhofoever is bom 
cf God finneth not ; but he that is begotten of Gcd keepetb 
himfelf and that wicked one toucheth him not. In the 16 th 
and 1 7th verfes of this chapter, the apoftle fays, " There 
is a fin unto death, and there is a fin not unto death." 
Thofe who are born again often tranfgrefs and do wrong, 
but their fin is not unto death. The fin unto death is 
that which " fhall never be forgiven, neither in this 
world nor in that which is to come." The perfon born 
again cannot commit fin in this way •, if he could, he 
might be finally loft after he is born again ; but this can 
never be. And though the perfon that is born again 
often feels fin in himfelf, yet he delights " in the law of 
the Lord after the inner man *," and he can fay with 
Paul, Rom. vii. 25. " I thank God through Jefus Chrift: 
our Lord. So then with the mind I myfelf ferve the 
law of God, but with the flefh the law of fin." 



8. Thole who are born again (or regenerated) are 
renewed by the Holy Ghoft. This is written in Titus 
iii. 5. But according to his mercy he Japed us , by the wofi- 
ing of regeneration } and the renewing of the Holy Qhojh 
This renewing does not confift in any new faculties of 
the foul or body ; but in employing them in another 
wav from what they were naturally employed. This is 
called the new man in Col. iii. 10, " And have pur on 
the new man, which is renewed in knowledge, after 
the image of him that created him," After the perfbn 
is born again, arid the image of God is fixed in his foul 
by the' Holy Gneft, then the foul and body is newly em- 
ployed. 

lit. The uirdter flan ding is employed in the things of 
the icriptures. Paiii fays, Eph. i. i3. " The eyes of 
vour lUKterftanding being enlightened/' "Then onen- 
ed he their underitandings, that diey might underliand 
-the fcripiures.' > 

2d. Tire memory is renewed in thole who are born 
again , (o that they always remember when the gofpel 
■wvth the Holy Go oft came with power to their ionls. 
Tins is mentioned in 1 Cor. xv, 2. " By which (meaning 
the goipe!) alio ye are faved, if ye keep in memory what 
I preached unto you, unlefs ye have believed in vain." 
If a perfon can forget when and how the Holy Ghoft: 
operated on his heart, it is a certain evidence that he is 
not bom again ; for the memory of the new creature is 
fo renewed, that he never forgets that till the day of his 
death ; and not only that, but other things in the gofpel 
he remembers, which once he could not retain, 

3d. The will of the perfon who is born again is re- 
newed, or employed in a new way. The language of 
the natural man is, C! I will not have this man to reign 
over me.' 5 The language of the man lorn again is, 
r < Mailer, I will follow thee/' This is particularly pro- 
phefied of by David, Pfalm ex. 3* " Thy people (hail be 
willing in the day of thy power/ 7 There are but few 
prophecies which have been more tort;- red than this, 

though the fimple meaning of it appears to be this ; 
ft 



( *4 ) 

Thofe who are by nature enemies to Chrift, as mention- 
ed in verfe 2. when they become friends through faith 
in Chriit, being born again, are called out of darknefs in- 
to marvellous light, and thus becoming his people, mall 
be willing to fubmit to all Chriit requires of them. This 
is explained in 1 Pet. ii. 9. 10. f* But ye are a chofen 
generation, a royal priefthood, an holy nation, a peculiar 
people ; that ye mould (hew forth the praifes of Him 
■who hath called you out of darknefs into his marvellous 
light. Which in time paft were not a people, but are 
now the people of God \ which had not obtained mer- 
cy, but now have obtained mercy." It is plain that 
nruie are the people of God but thofe who are called out 
of darknefs ; for all are " by nature children of wrath." 
Thofe who are born again are willing to obey ChriiVs 
commands ; willing to have their names caft out as evil ; 
willing to fufTer for his fake \ willing to " go without 
the camp bearing his reproach •," willing " to die for the 
name of the Lord Jefus." I do not believe there ever 
was a perfon born again who has not feen the time when 
he was willing to die to be with Chrift, though they do 
no): always enjoy that happy frame of mind. 

4th. The confcience of the perfon born again, is re- 
newed. Natural men have an " evil confcience and 
a defiled one, and fometimes a " feared one." Thofe 
who are born again, « have their hearts fprinkled from 
an evil confcience, which they anfwer by their obe- 
dience to Chrift's commands. Peter fays that baptifm 
to thofe who are born again, is " the anfwer of a good 
confcience." M*ny anfwer their consciences, who do 
not anfwer a good one. There never was a man that 
had a " good confcience" unlefs he was born again, and 
his heart fprinkled from an evil one. 

5th. The affe&ions of thofe that are born again are 
renewed. Natural men never have more than " natural 
affection," and fome are deftkute of this. Paul fpeaks of 
fome, in Rom. i. 31. who were " without natural affec- 
tion ;" in verfe 26. he mentions fome whom God gave 
up unto "vile affections ;" in Coiof. iii. 5. he fpeaks of 



i 15 > 

« inordinate affections." Affections are our deuresand 
inclinations \ thefe are renewed in thofe who are born 
again* and are fee on things heavenly, being taken off 
from earthly things , this is mentioned in CoL tit. 2. 
"Set your affections on things above, and not on things 
on the earth/" The moment the perfon is horn again* 
his affections, or detires and inclinations are after things 
heavenly. Afaph fays, Pfalm Ixxiii. 25. " Whom have 
I in heaven but thee, and there is none upon earth that 
I defire behde thee." The perfon born again, leaves the 
pleafures of this world, becaufe he has found greater 
ones in the enjoyment of God, whom he willies to 
have as his only portion in time and eternity. 

Not only is the foul of the perfon born again renewed, 
but his body is renewed alfo. This is mentioned in 
Rom. vi. 13. " Neither yield \e pur members as inj}ru- 
m:nis of un righteoufnefs unto Jin ; but yield yoin f elves unto 
God as thofe that are alive from the dead^ and your members 
^as inflrumenis of rlgkieo: fiefs unto God." Verfe 19. 6€ For 
as ye have yielded your members ferv ants to uncle annejs and t$ 
iniquity unto iniquity* even fa now yield your members fervanis 
to righteoufnefs unto holinefs" Here the apoftle (peaks 
of the whole members of the body being employed by 
nature as inftrumenrs of fin ; and bein^ born a?ain* they 
are exhorted to yield all their members as iniirurnems 
of righteoufnefs. 

I will {hew in a few words how the body is re- 
newed. 

1 ft. The eyes, which were beholding vanity, and 
with the fools in the ends of the earth, and pleafed with 
the in it of the eye, are, after regeneration, employed in 
beholding the wonders of God in his works and word ; 
in feeing the diitreffes of the difirefled, and feeing with 
pity a world lying in wickednefs. 

id- Tk- ears i which were deaf to the charms of the 
gofpel of grace, and open to hear, with finful pieafure, 
the found of the viol and the blafphemies of thofe, who 
took the name of the Lord in vain, after regeneration 
are deaf to ail thofe things, and opened to hear what 



( 16 ) 

God the Lord will fpeak ; and often do they fay, I 
never heard before. Every thing they can hear of 
Chriit is a delight to them. 

3d. The tongue, (which in the natural man " is a 
hxtj a world of iniquity") is renewed, and employed in 
a new way. After the heart is fixed, the tongue is em- 
ployed in praifing God, and fpeaking of his glory. 
David fays, Pfalm cviii. ver. I. *« O God, my heart is 
fixed ; I will (nig and give praife, ever with my glory." 
By his glory, he means his tongue, which is the glory 
of the ■ perfon born again. The torgue is employed ia 
fpeaking of the glory of Chad's kingdom, and talking . 
of his power \ and though they were dumb before as to 
things divine, yet now " the tongue of the dumb fings>" 
and \f the ftammering tongue fpeaks plain." 

4th. The hands, which were employed in handling 
the cards and dice, the cup of the drunkard, and vain and 
finiul books, are employed in "handling the word of 
God-," and inftead of idlenefs, " what their hands find 
to do, the^y do it with ail their might;" they can fay 
with David, " I have warned my hands in innccency ;" 
and in addition to a " pure heart," they have " clean 
hands." 

5th. The feejL which " run to do evil," and were 
employed in carrying the body to finful places, in danc- 
ing and other vicious ccuries, after regeneration are 
turned into God's teftimonirs, and in going " with 
them that keep holy day ;" in " walking honeftly as in 
the day time , not in rioting and drunkennefs." Their 
feet, inftead of being in " the miry clay," are " on a 
rock," and " fliall never Hide/' Can all thefe things 
be imagination ? fureiy no. Thefe things are all. men- 
tioned in the icriptures, and every perfon born again has 
in fome meafure experienced the truth cf them in his 
own foul. 

9th. Thofe who are born again have a peculiar de- 
fire fur the word of God, which is to them as milk is 
to the child juft born into the world ; there is nothing 
clfe that will make them grow in grace but this. Tina 



( i7 ) 

is written in i Pet. ii. 2, 3. As new born babes clefire the 
fincere milk of the word, that ye may grow thereby , if Jo be 
ye have tajled that the Lord is gracious. Part of the word 
of God is like milk, fuitable for thofe who are juft born 
of God, and part of it is like meat, fuitable for thofe 
who are grown in grace. Paul fays, « I have fed you 
with milk and not with meat." 

The prophet Ifaiah prophefied of this in chap. !xvL> 
verfe n. M that ye may fuck and be fatisfied with the 
breads of her confolations ; that ye may milk out and 
be delighted with the abundance of her glory," That 
the perfons mentioned here are fuch as are born again is 
evident from what is faid in verfe 8. " For as foon as 
Zion travailed, (lie brought forth her children." Thefe 
lame children are mentioned in verfes .12, 13. "Then 
ihall ye fuck, ye (hall be borne upon her fides and be 
dandled upon her knees ; as one whom his mother com-- 
•forteth, fo will I comfort you ; and ye fhall be comfort- 
ed in Jerufalem." The peribn who is born again finds > 
a delight in the word of God which he never knew be- 
fore,, and he can fay with David, " I found thy word, 
and I ate it up, and it was the joy and the rejoicing of 
my heart. Every thing befides the gofpel is but huiks > 
to the new creature. He can fay that the word of God 
« is fweeter >to his tails than the honey, or the honev 
comb ■■$"" and though once he could fee no meaning to 
It, now he fees nothing but meaning, 

10th.. Thofe who are bom again are fen fible of being 
in a ft ate of light in (lead ofdarknefs. This is mention- 
ed in 1 Pet. ii. 9. That ye foouldjhew forth the praifes of 
Hhn, who hath called you out of darknefs into his marvellous 
light. This is a great change, and what every perfon 
mufl know that experiences it. Thofe w r ho experience 
thi*are called " children of the light," and it is faid 
of them, « ye who were fometimes darknefs, are. now 
light in the Lord *," « and in his light they fee light j" 
they not only fee 4t> but love it. Some have thought a- 
man might be bom again^ and not know it. This is im- 
B % 



£ 



( 18 ) 

po Tiale. A man who has lived in clarknefs all his days, 
cannot be "brought into the light without knowing there 
is a change in his fituation, though he may net know 
what to Call it. A man born blind, having his eyes 
opened after he grew up, knows he can fee, though he 
does not know the name of the object he fees. This 
was the language oi rhe man who had his eyes opened ; 
* c Whether he be a (inner or no, I know not; one thing 
I know, whereas I was blind now I fee," This is the 
language of theie who are born at*am ; Whether I am 
born again ox net, one thing I know, whereas once I 
faw no glory in God, in Chrin, in his works, in his wcrd, 
now I fee nothing but glory in them ail. 

i ith. Thole who are bom again are po fulled with a 
fpirit of prayer, being taught to pray by the Koly Ghoft. 
It is written in Rom. viii. 15. For ye have not received 
the fpirit of bondage again to fear> but ye have received the 
jArii ef ad option y ivhezeby we cry y Abba Father, Verfe 26. 
jLikew'fe the Spirit alfo helpeth cur infirmities ; for wekno*ui 
not what we fhoutd pray for as we ought ; but the Spirit 
iifilf maketk inlercefjiju for us $ with groanings which can- 
not be uttered. There never w is a per fen born again but 
wjtat could cry, Abba Father.* After Paul was born 
again* it is faid, " Behold he prayeth." The church in 
JerufaleiB u continued in uravrr/' Thafe who pretend 
to be religious without briag com again, know of no 
other way of praying betides having a prayer book, and 
learning to fay one over in the book. A certain uncon- 
verted minifter taking no the objections fbrne made 
again ft prayer, viz. th it thev had not words and did not 
know how to pray, faid to his hearers to this amount 1 
* 6 If you cannot pray, there are prayers written by pious 
nrnifters, by which you may pray acceptably and rfpect- 
abh" We may fay of fuch, f« the blind leading the 
bind." A man that is taught of God to pray, would 
never teach another to read a prayer-book and call it 
prayer. 

* Abba Father fignifies Willing Father* 



( 19 ) 

I heard a man in the dlitrici of Maine, fay, that 3 
perfos near where he lived being in trouble on account 
of his undone ftate, feht for his minifter. When he 
came, he told him he mutt pray. The man told him 
he could not pray. The miniiier told him he would 
write him a prayer and lend it to him. Before he fent 
him the prayer, the Lord (hone into his heart, and gave 
him to know how a man could be born again. Soon 
after this, another miniuer, who was taught of Goc. y 
came to fee him. The man fold him what the Lord 
had done for him, and what his minifter had agreed to 
do, viz. to lend him a prayer. Well, laid the minifter., 
do you expect to omit praying till he lends the prayer ? 
O no ! laid the man ; as loon as the Lord (hone in*e> 
my heart he taught me to pray, and I could not help 
praying. I had rather, faid he, have the fpirit of my 
heavenly Father than ail the prayer-bocks on earth. I 
believe every perfon born again can add his hearty amen 
to this. 

1 2th. Thole that are born again have a heart to 
praiie God ; and if they have any voice, they will aft 
it out : and if not, they will make melody to God m 
their hearts. This is mentioned by David in Pfalm xL 
2 ? 3. He brought me up aljo out of an horrible pit , out of 
the miry clay j and fet my feet upon a rock y and eftabhjhed my 
gofng& A::d he hath pM a new fong in my mouth , even 
pray} unto our God. Many foal! fee it and fear, and foall - 
tfuft in the Lord. It is often the cafe, that as loon as a 
perfon is born again 5 he cries out in the language of Da- 
vid, u Let every thing that hath breath and being praife 
the Lord. Prnfe the Lor,!, O my ibu!.' > The church 
at Ephefus having a heart to praiie God, are thus ex- 
horted in chap. v. ver. 19. " Speaking to yourfelves in 
pialms 5 and hymns, and fpiritual fongs, finging and 
making melody in your hearts to the Lord/' Thole 
who are born again often feel like the poor Indian, after 
he had experienced this fecond birth j having, a heart to 
Grig, but no voice, he took a (hell, and put fomething 
into it, and (hook it, faying, " Praifc-e my God,praife-e 
my God." 



( 20 ) 

fjtfe*. Thofe who are bem again are fenfible in fome 
meafure of their own vilenefs. They never fee any 
goodnefs in themfelves ; and though many who are 
born again are waiting to fee themfelves better, yet it is 
what they never will fee in this world, but to the con- 
trary. The mere they fee of God and themfelves, the 
more they will abhor themfelves. This is proved from 
what is faid of Abraham, Job, Ifaiah and Paul, with 
many others, 

In Genefis xviii. 27. Abraham faid, Behold now I 
have taken upon me to f peak unto the Lord, which am but duff 
and afhes. What is meaner than dufl and afhes ? This 
is the way Abraham viewed himfelf. All who are 
born again are Abraham's feed or children. " If ye be 
Chrift's, then are ye Abraham's feed," &c. If we are 
Abraham's feed, we muft view ourfelves as Abraham 
viewed himfelf. 

When Job, who knew his Redeemer lived, defcribed 
himfelf, what did he fay ? Behold I am vile; what pall 
1 anftver thee ? 1 will lay my hand upon my mouth. I have 
heard of thee by the hearing of the ear, but noiu mine eye 
feeih thee ; wherefore I abhor mfelf and repent in dufl and 
ajhes. See chap. xl. 4. and xlii. 5, 6. How different 
is this defcription from that of the pharifee, who faid, 
" God, I thank thee I am not like other men." There 
never was a perfon who could fay, with Job, I know my 
Redeemer liveth, but what with him could fay, Behold L 
am vile ; / abhor mvfelf 

When Ifaiah " faw the Lord on his throne high and 
lifted up, and his train filled the temple," and the fix- 
winged feraphs were crying, " Holy, holy, holy is the 
Lord of holts j" viewing his own vilenefs, he cried out, 
Wo is me ; for I am undone j becaufe I am a man of im- 
clean lips, and 1 dwell in the midji of a people of unclean 
lips ; for mine eyes have feen the King, the Lord of ho/Is. 
See Ifa. vi. 5. It was the fight of the Holy Lord of 
hofts which made Ifaiah cry, " I arn a man of unclean 
lips." Every perfon who has feen the Lord by faith- 



( 21 ) 

has the fame view of himfelf which Ifaiah had, though 
it may not be in the fame degree. 

The apoitle Paul, after he had experienced the 
" wafting cf regeneration and renewing of the Holy 
Ghc;t/' laid, * this is a fakhfui f wing, and worthy 
of all acceptations that Chriil J rfus ca ne into tne world 
to fave finriers, of whom I am chi-f/ ? Ic was after he 
was born again, that he called hiniielf the chief of Su- 
pers. 9 before that, he thought himfelf a righteous man. 
He faid, " Touching the righteouFnefs which is in the 
law blameleiW" He faid cf himm:f, wh^n he was 
writing his epifne to the Romans, *f I am carnal, fel i 
under fin. " "For the good that I would, I do not; 
but the evil which I would not, that I do. 75 « I find 
then a law, that when I would do good, evil is pre fen t 
with me." ei L) w retched man that I am ! who^fhaii 
deliver me le baa a 01 mis death r' } See Rom. 

chap, vii. vcia 14, 19, 24. Some think the Apoftle ia 
thefe verfes ddcribea the ft ate ha was in before his con- 
verfion £ but every careful reader may fee that he was 
(deferilunjz what he felt while he was writing his epiiile. 
Iii himfeif he found dwelt no £ood thing, and this made 
him long for a deliverance from the body of this death 
he then felt. This is the language of every perfon born 
again. Many who are born again deprive themfelves 
of comfort by looking on themleives, Were they to 
look more on Chrift, and lefs on themfelves, they would 
enjoy much more confolation than in any other way. 

14th. Thofe who are born aga'??^ are ftrangers and 
pilgrims, feeking a heavenly country. This is mention- 
ed in 1 Pet. ii. y.\\ Dearly beloved) I befeech yen, as 
grangers and pUgvhns, abjlain from fitjhly lufls y which war 
againjl the foul. Thofe oerfons called pilgrims are faid 
in chap. i. 23:^0 be born again \ and every perfon born 
again is a pilgrim. This is one evidence, among the 
many which every child of God has, of his relation to 
him/ 

The ancient faints called -themfelves by this name, 
When Jacob flood before Pharaoh to tell his age, he 



( 22 ) 

faid, "the days of the years cf my pilgrimage are an 
hundred and thirty years." Thisexprefiien is beautiful- 
ly explained by Paul, in Heb. xii. 13, 14, 15, 16. Speak- 
ing of Abraham, Ifaac and Jacob, he fays, " Thefe all 
died in faith, not haying received the prcmifes, but hav- 
ing i r een them afar off, and were perfuaded of them, and 
embraced them, and corifefled that they were grangers 
fcftd pilgrims on the earth. For they that fay fuch things 
declare plainly that they feek a country. And truly if 
they had been mindful of that country from whence 
they came out, they might have had opportunity to have 
returned. But now they defire a better country, that is* 
an heavenly ; wherefore God is not alhamed to be call- 
ed their God, for he hath prepared for them a city." 
David fays, in Pfalm xxxix. 12. M Hear my prayer, O 
Lord, and give ear unto my cry ; hold not thy peace at 
my tears ; for I am a ftranger with thee, and a fojourner, 
ks all my fathers were." Pfalm cxix. 19. " I am a 
ftranger in the eanh ; hide not thy commandments from 
nie." Yerfe54. ii Thy ftatutes have been my fongs in the 
houfe of my pilgrimage." The apoftle Paul, fpeaking 
of himfelf and his brethren, in Heb. xiii. 14, fays, " For 
here we have no^continuing city, but we feek cne to 
come. 

Thofe who are born again are called ftrangers, becaufe 
the world is unacquainted with them. " Therefore the 
world knoweth us not." Their joy, peace and life are 
hid from the world. They are called pilgrims becaufe 
they are on their way to a heavenly country. No man 
can with any propriety be called a pilgrim, unlefs he has 
fet out on a journey to another country , he cannot be 
a pilgrim unlefs he travels on tow r ard the country he has 
fet out for. This is the real meaning of perfeverance. 
The worn perfeverance is mentioned but once in the 
whole bible j that is in Eph. vi. 18. " Praying always 
\yith all prayer and fupplication in the Spirit, and watch- 
ing thereunto with all perfeverance and fupplication for 
all faints." A perfen perfeveres when he runs the race 
fet before him. A perfon born, again does not always 



( n ) 

perfevere or travel on toward heaven \ for he is fome* 
times afleep \ yet he is a faint, but does not travel. He 
ought to perfevere or keep on his journey. If a perfon 
thinks he is born again, and yet never runs the Chriftian 
race, or never walks in Chrift, it is a certain fign he is a 
child of wrath, travelling the road which leads down to 
death. A certain way to know that we are pilgrims is 
this ; that our path fhines more and more, and that we 
view ourfelves nearer and nearer to the world of glory. 
Solomon fays, li But the path of the juft is as the Own- 
ing light, that fhineth more and more unto the perfect 
day." Prov. iv. 18. 

Having given this defcription of regeneration from 
the fcriptures, I here requeft every perfon who reads it 
to put this important queftion to himfeif, Am I horn 
again, or am I not ? If you do not find an evidence 
that this is your cafe, remember, that though you may 
be called minifters of Chrift, or members of churches, 
yet, notwithftanding all this, you are children of wrath, 
and are treafuring up wrath againft the day of wrath ; 
and that unlefs you repent of fin and believe in Chrift, 
and in this way look to him to help you, and give 
you life, where he is gone you cannot come. 

If, reader ycu find an evidence that ycu are b:rn 
again, go on your way rejoicing ; never think you have 
already attained, but prefs toward the mark for the 
prize of the high calling of God in Chrift Jefus. Re- 
member, that by perfevering, you will enjoy an evi- 
dence of your relation to God, and in this way you 
will alfo give an evidence to others, that you are new- 
born heirs of eternal glory. May you truft in the Lord 
at all times ; and O may you and I ere long meet 
above, where the redeemed {hall found redemption 
through the blood of the Lamb in vaft eternity. AMEN, 



An Explanation of the words DECREE and 

ELECT, as they are nfed in the Scrip- 
tures. 

I ft. The ivcrd DECREE. 

JL HE common explanation of the word Decree is this ! 
€t The decrees of God are his eternal purpofe, accord 
to the counlel of his own will, whereby for his own glory 
he hath foreordained whatfoever comes to pafs. ?> 

If this is a tme explanation of the word, it can be found 
in the icriptures ; if it cannot be found there, this expla- 
nation is falfe. The word Decree Signifies an edifi or law. 
There are four kinds of decrees mentioned in the icrip- 
tures. i ft. The decrees of a King. 2d. The decree^ 
an Emperor. 3d. The decrees of the Apqjlks and Elders* 
4th. The decrees of God. 

■ 1 ft. There are the decrees of a Khg mentioned in the 
fcrlptures. 

The firft account of the decrees of a Kin~ is in 2 Chron. 

o 

xxx. 5. « So they eftablifned a decree, to make proclama- 
tion throughout aii Ifrael, from Beer-iheba even to Dan, 
that they mould come to keep the pail -he Lord 

God of Ifrael at Jerulalem : for they had not done it of 
a long time in inch fort as it was written." 

Every thinking perfon who reads this verfe frilift be con- 
vinced that the ward decree here means a law made to 
oblige the people to keep a ftatute given bv Moles, who 
laid, they mould keep the feaft of tabernacles in booths. 
The King's decree is mentioned again in Ezra v. 13. 
"But in "the ftrft year of Cyrus the king of Babylon, the 
lame king Cyras made a d ru to bjujl< *ufe of G 

Tliis v. v; of Cyrus certainly irjeans a law or proclama- 
tion to build that houie m Jerulalem. This is recorded in 
2 Chron. xxxvi. 22, 23. Thi was found at jichme- 

iba, and is recorded in Ezra vi. 3, 4, 5. By reading thefe 
verfes, every perfon may b^ convinced that the King's 
c-ree means his commandment, and nothing elie. In chap, 
vii. 2i 5 a decree of Artaxerxe* is mentioned. " And I, 



{ $ ) 

€Yen I Artaxerxes the King, do make a decree to all the 
treasurers which are beyond the river." What was Ah 
decree ? " That whatfoever Ezra the prieft, the fcribe it 
the law of the God of heaven, fhali require of you, it be- 

Another decree of a King is recorded in Daniel it g, 
" There is but one decree for you.' 7 What is that ? See 
verie 5. " If ye will not make known unto me the dream, 
wkhthe interpretation thereof, ye fhall be cut in pieces, and 
your houfes mall be made a dunghill." In Daniel vi. 8, 
Darius made a decree. What was the decree f See verie 7. 
" And make a hrm decree^ that whofoever fhall aik a peti- 
tion of any God or man for thirty days, fave of thee, O 
King, he fhall be can into the den of lions." It is evident 

o 7 

that the decree here means the law. c ?e verie s 8, 9, 12, 13. 

2d. The fcriptures mention the decrees of an Empercr. 
See Luke ii. 1. " And it came to pais in thole days, that 
there went out a Sscrm from Cefar Auguftiis, that all the 
world mould be taxed." Here is an account of a decree 
of a Roman Emperor ; and we are told what the decree 
was, in this verie, "That all the world Jbould be taxed." 
Cefar's decrees are mentioned in Acts xvii. 6. " And thefe 
all do contrary to the decrees 01 Cefar, faying, there is 
another King, one Jeius." It is evident from this, that 
Ceiar had made a law that the people mould acknowledge 
him as the only ruler in the world ; and that while the 
Apoftles were preaching Jefus as lie King, they were op- 
pofmg Cefar's decrees or laws. 

3d. The fcriptures maintain the decrees of the Apoftles 
and Elders. See Acts xvi, 4, " And as they went through 
the cities, they delivered them the decrees for to keep, that 
were ordained of the Apoftles and Elders which were at 
Jerufalem." By reading what is written in Acts xv. 29. we 
may fee what thefe decrees were. There were four decrees 
ordained at Jerufalem. See verfe ii. 9. Firft, " That ye 
abftain from meats offered to idols." Second, " And from 
blood." Third, " And from things ftrangled." Fourth, 
u And from fornication ;" " from which (fay they) if ye 
keep yourfelves, re fhall do well." 

There is no perfon on earth but what muft own that the 
decrees mentioned here mean the things enjoined on the 
churches by the Apojtks and Elders. 



( 26 ) 

K 

4th. The fcriptures mention the decrees of the God of 
keaven. 

God's decree fignifies his law or will, and is applied two 
ways. Firft, To things inanimate. Second, To things ra- 
tional. 

There are fome laws or decrees of God which cannot be 
«iifobeyed, and fome that can be. The law or decree given 
to the inanimate part of the world, cannot be tranfgreifed ; 
the law or decree given to the rational part of creation, 
may be tranfgreffed, or there would be no penalty annex- 
ed to the law or decree. The law or decree cannot be de- 
stroyed by any tranfgreilion of the tranfgrefTor ; though 
it is difobeyed, yet the decree (lands ; though Daniel did 
contrary to the decree, yet the decree flood, and flood againfl 
him ; though Paul did contrary to th* decrees of Cefar, 
yet this did not deflroy his decrees. 

i. God's decree is applied to things inanimate. Pfalm 
cxlviii. 6. " He hath eilablifhed them forever and ever ; 
he hath made a decree which fhall not pafs." Job xxviii. 
26. "When he made a decree for the rain, and a way for 
the lightning of the thunder." Prov. viii. 29. " When he 
gave the fea his decree, that the water fhould not pafs his 
commandment." Jer. v. 2 2v ---"'"vVill ye not tremble at my 
prefence, which have placed the fand for the bound of the 
fea, by a perpetual decree that it cannot pafs it." Job xxxviii, 
10, 11. And brake up for it my decreed place, and fet bars 
and doors ; and laid, hitherto fhalt thou come, but no fur- 
ther, and here ihall thy proud waves be flayed." In Pfalm 
cxlviii. 6. the word decree fignifies the law which is ordain- 
ed for the yW/, moouyjlars-y and waters above the firmament, 
which cannot alter. This mull be plain to every one who 
reads this pfalm. When the word decree is ufed in Job 
xxviii. 26. it is evident that a decree for the rain means a 
fixed law concerning it. In Prov. vm. 29. the word decree 
is called in the fame verfe a commandment. Thefe verfes 
quoted are fo plain, that they need no comment, 

2. God's decrees are given to rational beings as well as 
to things inanimate. The firft decree of this kind is concern- 
ing Chriit, in Pfalm ii. 7, 8, 9. " I will declare the decree ; 
the Lord hath £nd unto me, Thou art my Son ; this da/ 
have I begotten thee. Ark of me, and I ihall give thee the 
heathen for thia* mheritaiice, and the uttermoft parts of the 



( 27 ) 

earth For thy pofleffion. Thou malt break them with a 
rod of iron ; thou flialt daih them in pieces like a potter's 
veffel." 

The God of heaven fpeaks of the decree in verfe 7. re£ 
peeling his Son ; the decree or law is this* " Afk of me, 
and I (hall give thee the heathen for thine inheritance, and 
the uttermolt parts of the earth for thy poffeffion " In the 
verfe preceding this, the rage of the heathen and the pppo« 
fition of the kings of the earth is mentioned ; and it is de- 
clared, that notwithftanding all this oppofition, God had 
made a decree or law, which is this, If his Son afk of him, 
he mould give him the heathen, &c. If Chrift had not afk« 
ed, the decree would not have " brought forth £■ but the 
moment he fubmitted to this decree, or law, viz. to afk, he 
had all power given to him in heaven and in earth. Chrift 
fays, Matt. xi. 27. " All things are delivered unto me of 
my Father, &c. I think every candid perfon may fee, that 
the word decree, here means a law for Chrifl to fubmit to* 
This law he fubmitted to, when he " offered up ftrong cries 
and tears, and was heard in that he feared."' 

3. Another place where this kind of decree rs mention- 
ed, is in Daniel iv. 17. ; the decree refpe&ed Nebuchadnez- 
zar. " This matter is by the decree of the watchers, and the 
demand by the word of the holy ones." Ver. 24. " This 
is the interpretation, O king, and this is the decree of the 
Moft High, which is come upon my lord the king ; that 
they {"hall drive thee from men, and thy dwelling fhall be 
with th&beafts of the field, and they fhall make thee eat 
grafs as Wen, and they fhall wet thee with the dew of hea- 
ven, and feven times fhall pafs over thee, till thou knowefe 
th«it the Moft High ruleth in the kingdom of men, and giv- 
eth it to whomfoever he will." This decree was to drive 
Nebuchadnezzar from his kingdom for his pride ; and 
though the decree or command was* to drive him from 
among men, yet there was a way pointed out by Daniel to 
prevent this decree from taking place. This is mentioned 
in verfe 27. " Wherefore* O king, let my counfel be accep- 
table unto thee, and break off thy fins by righteoufnefs, and 
thine iniquities by (hewing mercy to the poor, if it may be 
a lengthening of thy tranquillity." Inftead of accepting 
Daniel's counfel, the king perfifted in his unrighteoufneJs 
twelvemonths; then the decree "brought forth," and he 



( 28 ) 

was driven from among men. Thefe things, I think, are 
plain concerning God's decrees ; they mean his commands* 
The explanation of God's decrees given in the catechiim, 
cannot be found in the icriptures ; and therefore that ex- 
planation is falfe. If this he true, that God's decrees are 
his eternal purpofe, whereby for his own glory he has fore- 
ordained whatfoever comes to pafs, there is no fuch thing 
as fin in exiftence ; for God has foreordained it for his glo- 
ry. But Paul fays, " We have all finned, and come fhort 
of the glory of God." If this is true, we need not pray, 
Thy will be done ; in (lead of this, we ought to rejoice in ev- 
ery thing that comes to pafs, becaufe it is for God's own 
glory. If it comes to pafs that a man cuts his own throat, 
or one man kills another, the woman murders her own 
child, or any thing of this kind takes place, we have only 
to tind that it has come to pafs, and then we ought to re- 
joice. But every thinking perfon is (hocked at the thought, 
of fuch things being true. 

Remember, reader, that God's decree is his will or law* 
as it is declared m the fcriptures, and that he who con- 
forms to that, does his will, and he that does not, refills it, 
and per fitting in that muO: receive damnation. 1 hehtate 
not to fay, that the catechiim explanation of God's decrees 
is a doctrine of men, which will perifh in the ufing ; and 
the fooner it periihes the better. 



An explanation of the word ELE CT, as it is ufed 
in the Scriptures of Truth. 

2d. The word ELECT. 

THE word eletl (ignifies chofeti, and. is applied three ways 
in the fcriptures* i. To Chrifr. 2. To Angels. 3. To 
Saints. 

1. ToChrift. See Ifaiah xlii. 1, " Behold my fervant, 
whom I uphold ; mine elecl, in whom my foul delight eth» 
I have put my Spirit upon him. He (hall bring forth 
judgment to the Gentiles/* In Matt. xii. 18. this paffage 
is applied to Chrift, and inftead of the word elefl, is the 
word beloved. " Behold my fervant whom I have chofen 5 



( *9 ) 

my beloved, in whom my foul is well pleafed," &c. Chrift 
is called God's Elect, becaufe he had then chofen him as* 
die -one who fhould bring forth judgment to the Gentiles. 
If he had not been chofen at the time when Ifaiah fpake o£ 
him, it would have read, my fervant whom I fhall 'choofey ; 
and who fhall be mine Elecl. 

2. The word eleel is applied to Angels. See I Tim. v., 
21. "I charge thee before God, and the Lord Jefus Chrift v 
and the eleel Angels, that thou oWerve thefe things, with, 
out preferring one before another, doing nothing hy par^_ 
tiality." Will any perfon pretend to fay that thofe eleel an- 
gels were fuch in any other way only in a flats of favour^ 
and by being real lovers of God ? I think not. .If Chriil 
was God's eleel when he loved God ; if Angels are elect * 
being poffeffed of love to God, then thofe who are the eleel 
among men, are only fuch as love God. This Ifnall prove 
from the fcriptures. 

3. The word ele<£l is applied to Saints. Many people 
think that the word ele8 is applied to people in a ftate of 
nature ; but there is not one place in the Bible where the 
word is applied to any, excepting fuch- as are real -faints, or 
perfons born again ; they are the only perfons called the 
eleel in the New Teitament* I think the w^ord ekd is ufed^ 
fourteen times in the New Teftament to defcribe believers 
in Chriil. It is never once ufed to defcribe thofe who ihall- 
believe in Chriil, but to defcribe 1 thofe who do believe with* 
all their heart. 

There is not a perfon oa earth who is by nature one of 
the ele&; for we are all "by nature children of wrath." 
All men as firmer s are in one fituation ;. all are unbelievers, 
and all unbelievers are condemned. See John iii. 18. "But 
he that belie veth not is condemned already, becaufe he hath* 
not believed in the name of the only begotten Son of Gk&ii 
Some fuppofe there are many who are God's peopfe before 
they are born again ; but this is not true;. The fcriptures 
fay that men. are by nature enemies to God ■/ it is not poffible 
that we can be God's enemies and his people at the fame 
time. This is a contradiction. Paul fays in Col. 1.-21. 
"And you, that were fometime alienated, and enemies in 
your minds by wicked works, yet now hath he reconciled." 
Peter fpeaking to his brethren, who were the eleel, fays, 1 
Pet, u\. 10* u Which in time pad were not a pcof>k y but now 
C * 



( 3° > 

are the people of God ; which had not obtained mercy, but now 

have obtained mercy . ' ' 

This q.ueftion is often afked, How do any of the fallen 
family become the elect P Is it by being chofen in Chriii be- 
fore the foundation -of the world, or h it i<nne other way. 
The apoftle Peter has anfwered this question. See r Pet. 
I, 2. Elect according to the foreknowledge of God die Fa- 
ther, through fanclification of the Spirit unto obedience r and fprink- 
Img of the blood of Jefus Ckrijl ; grace be unto you, and 
peace be multiplied." 

This election- accords with the foreknowledge of God y 
but it comes through " fan deification of the Spirit unto obe- 
dience, and fprinkling of the blood of Jefus Chriit." By 
fan&ificatxon of the Spirit unto obedience, is meant a prin- 
ciple of love in the heart by the Holy Ghoft, which thole- 
have who believe in Chrifl with the heart. " The love of 
God is ihed abroad in the heart by the Holy Ghoft." This* 
leads the perfon to obey the commands of Chrift, which is- 
"obedience of faith." Their fouls being purified,: they 
" obey the truth, unto unfeigned love of the brethren," 
The perfon who is thus purified has an evidence that his 
fins are purged away through fprinkling of the blood of Jefus 
Chrifl ; he has "redemption through his blood, even the 
forgive iiefs of fins." In this way men are elected, and thofe 
who have experienced this are the ele3, and no others. 
Some fay that through fanclification and ' fprinkling, their 
election is manifefted ; but Peter fays election comes through, 
iancli fixation of the Spirit 2Xid fprinkling of the blood of Jefus 
Chrifl. Thofe who believe Goddufcalcus, John Calvin, 
&c. will rejecl this ; but thofe- who believe Simon Peter, 
smut acknowledge that chclim comes in this way, and that 
our calling is before election. Peter fays, 2 Pet. i. 10. 
*< Wherefore, the rather, brethren, g : ve diligence to make 
your calling and election fore ; for if ye do thefe things, 
ye ihall never fall." Here obferve the apoftle mentions- 
their calling firft, and then their election* If it will do to fhifL 
it round, and fay it means election firft, and calling after- 
wards., then where it fays, " Many of the Corinthians hear- 
ing, believed, and were baptized," we 'may fay the mean- 
ing is, many of the Corinthians being baptised, believed and 
heard ; but this will not_do. It would be no more perver- 
Turn of the fcriptures than to fay, that elecllon is Jirjl^ aivd 



i 3* ) 

£ airing afterwards ; when the fcriptures mention calling j%f 
and election after. 

Having fhewed how men are ele3ed> I fhall now- mention' 
the places in the New Teftament where the word eleel: is 
ufed, that the reader may fee the feripture meaning of the 
word. The firft time the word elect is mentioned in the 
New Teftament is in Matt. xxiv. 22. " And except thofe 
days fhould be ihortened, there ihould be no flefh faved 1 
but for the elect's fake? thofe days (kali be fhortened.-"' Can, 
any perfon think that the eleel mentioned here, who are to 1 
flee into the mountain, when Jerufalem fhould be cornpaiied : 
with armies, means natural men ? I think not,. The elect' 
here means the difciples of Chrift, who fhould be faved- 
from the deftruclion which was coming on the city of Je- 
rufalem* See alio Mark xiii. 20. 

In Matt. xxiv. 24. the word is ufed again : " For there* 
fhall arife falfe Chrift s- and falfe prophets, and fhall fhow 
great ligns and wonders, infomuch that if it were poffible* 
they (hall deceive the very eleft" I afk- every thinking: 
man, whether the eUB here means faints or fmners ? Sin- 
ners are already deceived by that old ferpent, who deceiv- 
ed} the nations ; but the electa or faints, who are Chrifts 
iheep, know his voice %. they knew not the voice of a ftran- 
ger ; and knowing ChrifVs voice, no man can deceive" 
lem. See Mark xiii. 22. In verfe 31 of this- chapter^ 
le word elect is ufed again, " And heihall fend his angels 
with a great four d of a trumpet, and they fhall gather together 
his elect from- the four winds, from one end of heaven to the 
•other." In the 29th and 30th verfes, with this,. Chrift de-- 
fcribes his coming to judgment, and that his coming will- 
be with the fend of a trumpet ; this agrees with the oth- 
er place which fays, " The trumpet fhall found, and the- 
dead in Chrift fhall rife firft ;" at that time, Chrift fays (in 
this verfe) he malLfend his angels to gather together his eleel 
from the four winds- The eleel here muii mean all the 
dead in Chrifl Who fhall be gathered from their graves, 
and be caught up together to meet the Lord in the air y 
being gathered together in one grand body : this will be the 
firft meeting in which all the faints fhall be feen together 
This meeting will never break up, 



( 3* ) 



** G tuny I ft and before the Lamb, 

" When earth and feas are fled ; 
** And hear the Judge pronounce my name,, 

" With bieflings on my head," 

How many pray, " Lord, gather in thine elcft.' Y They 
mean, conquer thine enemies* The text does not fay, gather 
In his cleft} it fays, "gather together hifr elect." That 
will be at the day of judgment, when all the faints fhall 
meet, no more to part. In Luke xviii. 7. the word elect 
is mentioned. " And fhall not God avenge his own eleft, 
which cry day and night unto himy though he bear long 
with them ?" Who are thefe eleft, which cry day and night ? 
They are perfons who have received the fpirit of adoption, 
and cry, " Abba Father." Here God's eleft mean his 
praying, adopted children. In Rom. viii. 33* Paul fays, 
" Who fhall lay any thing to the charge of God's eleft I 
It is God that juftifieth." Here obferve, God's eleft are 
perfons juftified. How are they juftified ? See chap. v. 
1. "Therefore being juftified by faith, we have peace 
with God." What were they before they were juftified I 
They were ungodly, and not the eleft. See chap. iv. 5. 
w But to him that worketh not, but believeth on him that 
juftifieth the ungodly, his faith is counted for righteoufnefs." 

In Col. in. 12. the word eleft is ufed. " Put on, there- 
fore, as the eleft of God, holy and beloved, bowels of mer- 
cies, kindnefs, humblenefs of mind, meeknefs, long fbffer- 
*ng." In this verfe the eleft of God are called holy and bc~ 
loved. Every perfon who reads this verfe, muft acknowl- 
edge, that the eleft here means believers in Chrlft. 

This word eleft is mentioned in 2 Tim* ii. 10. w There- 
fore I endure all things for the cleft's fake, that they may 
alfo obtain the falvation which is in Chrift Jefus, with eter- 
nal glory." The eleft here are the fame as thofeto whom? 
Paul faid in Rom. xrii. 11* " For now is our falvation 
nearer than when we believed." 

Paul mentions the word eleft again in Titus i. 1 . " Paulv 
a fervant of God, and an Apoftle of Jefus Chrift, accord- 
ing to the faith of God's eleft, and the acknowledging of 
the truth which is after godlinefs." Obferve here., God's 
cleft have faitb ? and thefe who have *ot faith, , are not God's 

4k ft. 



{ 33 ) 

In all thefe paffages of fcripture, it is evident that the 
word elect means perfons ianclified by God the Father, juf- 
tified, having faith, crying day and "night, &c. and there is 
not one place where natural men are called the elecl or elecl-. 
ed> If it could be proved that unconverted perfons are 
called the elecl, then it could be proved that there are con- 
tradictions in the fcriptures ; but this cannot be done. The 
Bible fays the elecl are believers* and believers are the only 
elecl mentioned in the fcriptures of truth. 

The word elecl is mentioned four times hi the Old 
Teftament, in Ifaiah, xlii. i. xlv. 4. Iv. 9, 22. once it is ap- 
plied to Chriil ; in the other places the word is applied to, 
Ifrael, God's people, who are faid to be his ehcl" " For as. 
the days of a tree, are the days of my people ; and mine elect 
fhail long enjoy the work of their hands." Ifa. Ixv. 22, 

A certain Miniiler hearing me fay that none were called 
the elecl but believers, undertook to prove that Jacob was 
called an elecl before he was born, and brought this ferip-. 
ture to prove it. Rom. ix. 11. " For the children being 
not yet born, neither having done any good or evil, that, 
the purpofe of God according to eleclion might ftand, not 
of works, but of him that calieth." In this verfe it is faid, 
u That the purpofe of God according to election might 
ftand." What is this purpofe according to eleclion \ Paul 
tells us in this verfe, " Not of works, but of him that calU 
eth." The Apoille undertook to prove that the bleffings. 
of the gofpel were not bellowed on any on account of their 
good w r orks, but on account of God's grace, and that thofe- 
who were called or believed the gofpel, fhared in the 
gofpel bleffings, though they had been the ungodly before* 
God's purpofe is to fave-them that believe, and not therrx 
that work. It is not faid that Jacob was elected before he 
was born ; it was faid before he was born, " The elder 
fliould ferve the younger." See verfe 12. In Malachi h 
2, 3. " Yet I loved Jacob and hated Efau, and laid his.; 
mountain and his heritage wade for the dragons of the 
wildernefs." Many people think that God loved Jacob 
and hated Efau before they were born ; but there is no fuchk 
thing mentioned in the fcriptures. Before they were born 9 
it was faid, that the elder fhail ferve the younger. Many 



( 34 ) 

hundred years after they were both dead, it is faid, God 
hated Efau. This muft mean Efau and his posterity a.i 
wicked men. See Malachi i. 2, 3, 4. 

An objector to this explanation may fay, the fcriptures 
mention fome who were chofen in Chrift before the foun- 
dation of the world. There is one paiTage which reads fo. 
See Eph. i. 4. " According as he hath chofen us in him 
before the foundation of the world, that we mould be ho- 
ly and without blame before him in love." This verfe has 
particuiai reference to the Apoftles as Apoftles, and not at 
faints, and is the fame as Jeremiah was fan&ified to be a 
prophet before he was bom. 

In verfe 2. he addreffes the church ; Grace be unto 
you, &c. in verfe 8. he fpeaks of himfelf and the other Apof- 
tles. " Who hath bleffed us ? Verfe 5, having predef- 
tinated us, &c. Verfe 1 2, that <ws fhould be to the praife 
of his glory who firft trufted in Chrift. In verfe 13, he 
addreffes the church again : " In whom ye alfo trufted 
after ye heard the word of truth, See." This diftin&ion 
is plain to every critical obferver. It is evident, that 
though Paul, as an Apoftle, was in Chrift before the foun- 
dation of the world ; yet as a faint there were others 
in Chrift before him. He fays, Rom. xvi. 7. . " Sa- 
lute Andronicus and Junia, my kinfmen and my fellow 
prifoners, who are of note among the Apoftles, who were 
alfo in Chrljl before me." Here he mentions fome who 
were in Chrift before him. How can this be, if all the eleel 
are in Chrift before the foundation of the world ? 

Paul tells us who are in Chrift as faints. See 2 Cor. v. 
1 7. " Therefore if any man be in Chrift, he is a new crea- 
ture." Thofe who are new creatures are in Chrift. It 
is in vain to prove that any others are in him. He meiv- 
tions the ftate of thofe who are in Chrift, in Rom. viii, 1. 
u There is therefore now no condemnation to them which 
are in Chrift Jefus, who walk not after the flefh, but after 
the Spirit." All unbelievers are condemned, therefore 
they are not in Chrift Jefus. 

Having given this lhort explanation of the words decree 
and ekcl, I fubmit it to the judgment of the candid, recom- 
mending to every perfon to fearch the fcriptures daily* 
whether thefe things are fo, 



( 35 ) 

I wifti the perfons who fiiall be difpofed to fearch the 
fcriptures to find thefe things, would alfo fearch and fee if 
they can find in the fcriptures any fuch words as divine 
fovereignty, electing love, original fin, total depravity, 
Trinity, perfonal, eternal, unconditional election, irrefifti- 
ble grace, compelling power of God, covenant of grace, 
and that fmners are reproved by their confciences, and the 
light of nature. As I propofe in future to write fome- 
thing upon them, it may not be amifs for my readers to 
think upon them beforehand. 

May the Spirit of truth lead us all to fet afide the tradi- 
tions of men for the commandments of God. — AMEN* 



THE BONES OF CALVINISM. 



/VS there is considerable faid about Galvinifm in the pref* 
ent day, I think it proper to give the reader five articles 
of Calvin's fentiments, which I confider as the bones or 
frame, on which the whole of Calvinifm depends. Thefe 
are taken from Hannah Adams's View of Religion. See 
article Calvinifts, page 85. 

I. " That God has chofen a certain number in Chrift, 
unto everlafting glory, before the foundation of the world, 
according to his immutable purpofe, and of his free grace 
and love, without the leaft forefight of faith, good works, 
or any condition performed by the feature : and that 
the reft of mankind he was pleafed to pafs by, and ordain 
them to difhonour and wrath for their fins, to the praife of 
his vindictive juftice." 

II. "That Jefus Chrift, by his death and lufierings, 
made an atonement for the fins of the elect only/' 

III. " That mankind are totally depraved in confe- 
quence of the fall ; and by virtue of Adam's being their 
public head, the guilt of his fin was imputed) and a cor* 



( 3* 5 

nipt nature conveyed to ail his pofterity, from which pro« 
ceed all a&ual tranigreffions : and that by fin we are made 
fubjedl to death and all miferies, temporal, fpiritual and 
eternal." 

IV. " That all whom God had predeftinated unto life, 
he is pleafed, in his appointed time, effectually to call by 
his word and Spirit, out of that ftate of iin and death, in 
which they are by nature, to grace and falvation by Jefus 
♦Chrift." 

V. " That thofe whom God has effe&ually called and 
fandified by his Spirit, fhall never finally fall from a ftate 
-of grace." 

I expe<5t in a fhort time, if my life and health are fpared, 
to publifli a few r remarks on the above words, and on thofe 
five articles on which Calvinifm is founded. I hope every 
perfon who reads thefe articles will compare them with the 
fcriptures, and fee if Calvinifm and the dodtrine of Chrift 
is one thing. 



BOOKS publijloed by Elias Smith, and for fale 

by Manning iff Loring, No. 2, CorhhillyBoflon ; and by 
N. S. iff W. Pierce, Port/mouth. 

*• A SERMON on Nebuchadnezzar's Dream 

of an Image of gold, filver, brafs, iron and clay, and the 
Stone which brake it. 

2. Ancient and Modern things Contrafted* 

3. The Hiftory of Antichrift. 

4. A Reply to this Queftion, Why cannot you 

Commune with us P 

5. An excellent colle&ion of HYMNS, for 

die edification of Chriftians-. 



A MAN IN THE SMOKE, AND A FRIEND 
ENDEA VOURING TO HELP HIM OUT. 

BEING 

REMARKS 

ON 
i 

Mr. BALDWIN'S SERMON 

UPON 

The Pur pott of God, the Foundation of Effectual 

Calling. 

ALSO— MS EXPLANATION OE THE WORDS 

PurpofC) Eleff, and EleBion. 



By ELIAS SMITH. 

SERVANT OF JESUS CHRIST, 



For ye differ fools gladly, feeing ye yourfelves are wife. Ye have 

reigned as kings. 
Wherein I fuffer trouble as an evil-doer, even unto bonds ; but the 

word of God is not bound. 

To the law and to the teftimony ; if they fpeak not according to this 
word, it is becaufe there is no light in them. 



BOSTON : 

PRINTED FOR THE AUTHOR, 

Sold by Daniel Conant, No. 9, Back-Street, and Mrs. HillmaNj 

No. 9, Prince-Street, Bofton ; BarnardB.Macanulty, 

Salem, tndby Feircb, Hill £3 Peirce, Portfmoutla % 

r8o$. 




TO THE READERS. 



THERE arc fever al things, which I have 
ovtittted in this book, on this account : feveral 
people have told me, that they have heard Mr. 
Baldwin fay, if I wrote againfl his Sermon, he 
Jhcidd write again. As I expect he will, accord- 
ing to what he has faid, I thought it left to emit 
them till after he has written his bock ; knowing, 
that if he writes again as he has in his Sermon, he 
will bring out more inconfiitencies and contra- 
diftions in addition to thofe already publiflied ; 
and by this means there will be an opportunity of 
publijlung more confiftencies and agreements. 

The public may expeB a Supplement to thefe 
remarks en his Sermon, foon after he has written 
againfl what is here publiflied to the world— per- 
haps before he writes. 

It rnqy be under food that this book is to be con- 
tinued, v Q 



REMARKS, &c. 



X H E Sermon now before me, is entitled :i The 
Eternal Purpcfe of GOD, the Foundation of effectual Call- 
ing. 3 ' It was delivered in Bodon, Lord's-day morning, 
Feb. 19, 1804. 

Before I enter upon the fubjeft, or begin my remarks, 
it will be proper, I think, to let the readrr know the 00 
canon of this Sermon being delivered. From the id of 
Feb. to this time, there had been considerable faid about 
what is called Election. This, I believe, lirft began by 
Mr. Snow's preaching. He held election and predeftbia- 
Hon confident with his own plan, though I do not think 
it was confident with the Scriptures. This plan was too 
ftrait for Mr. Baldwin ; and after Mr. Snow left Bodon, 
Mr. B. told me he was glad when he was gone. Mr. 
Williams, of Beverly, held with Mr. Snow in doctrine, 
and when he preached in Bodon, Mr. Baldwin called his 
preaching the Snon.v plan. He told me, that after Mr. 
Williams had done preaching, he laid to him, w ;Il linners 
come off as well at the day of judgment as they have by 
your preaching, they will be better off than the Scrip- 
tures fay they will," or words to that import. This 
preaching was an extreme from what Mr. B. believed. 
When brother Jones and L preached, our preaching was 
another extreme from his plan, which placed him in a 
" drait between two." and he feemed under neceuity 
publicly to oppoie one or the other. This, that Gob 
io loved the world that he gave his only begotten Son, 
that whofoeyer believeth on him fhould not periih, but 
have everlading life ; and that the fame Lord over all, is 
rich towards ail thai: call upon him ; this kind of preach- 
ing w r as lefs popular than the other, " that "all that ever 
have, or ever will believe, were given to Chrid in the 
covenant of redemption,''' Mr. B. from forne motive or 
other, took upon that iide, and delivered this difcourfe. 



( 4 ) 

Before this Sermon was printed, there was a cry 
in Boiloiij which appeared to me to reiemble that at 
Ephefus, with a few exceptions. The cry feemed to be, 
;c great is Calviniim of Bofton."' Mr. B. publicly op- 
poled me in the vefiry, to the joy of the wicked, and the 
grief of the righteous. In his fpeech, after I had done 
ipeaking, he owned the finner's condemnation turned 
where I faid it did. He aLo laid. ; * My friends, I have 
no doubt but that a man who underftands the Sciptures, 
may throw a number of paffages of Scripture together and 
make out any thing he pleaies, and this is the way we 
make out our different fchemes/' Had I faid this, I 
fhould have been called a difhoneft man ; and I think it 
likely iome may give him inch a name. I believe his op- 
posing me was a contrived plan. A man came to me in 
the afternoon, wiihing me to preach what I believed con- 
cerning the gofpel^ eiediori, and decrees ; he faid it was for 
certain reafons that he wi fried me to preach. Dr. Still- 
man faid afterwards. " We thought it bed to oppoie Mr. 
Smith in the veftry/ 1 Some time ago. I heard the Doctor 
fay, » : I knew what Mr. Smith was going to preach be- 
forehand. " From all this, I believe the two mimfters 
agreed to oppofe me in the vefiry. If they both fay, they 
did not fend a man to aik me to preach ; and if the Doctor 
will fay, he knew what I was going to preach that night, 
without any man's telling him, I will believe this was not 
a contrived plan. 

A3 out the time this Sermon was delivered, Dr. Still- 
man, in Mr. B ? s fynagogue, extolled Calvinifm. and even 
laid the deed of the land on which his meeting-houie flood, 
was given fo, that as long as there were three Calviniif s, they 
could hold the land : though it was found, when the deed 
was read, that there was no iuch thing mentioned as three 
Calvinijh. Had this been true, it might be faid. 
houfe, people, church, and miniiter, are on C 
pvupd, every time they go to meeting there. When I 
law the trees on this ground blown up by the root 
the ffreat wind, it led me to think thole who we /e re 
and grounded only in Calviniim, might fee the time when 
they would be called " tree* plucked up by the roc i 
wh*fe « fruit is withsrtdU*' 



( 5 ) 

This Sermon was delivered in a tumultuous time. 
About the time this Sermon was delivered, the meeting- 
houfe and veftry were ftiut againft brother Jones and me ; 
and fothey ;; remain to this day.-" It has ever appeared 
tome, that this Sermon was the effect of an alarm. I did 
not fay much then, knowing that, " after the uproar," 
people would be more candid ; and as I obferved fome 
laid Mr. B. talked as though he was angry, I thought it 
bell to keep my mind till afterwards, and not to utter it 
all then, 'as many did. After waiting more than feveh 
months, I think I have now a right to fhew my opinion. 
I think, as fan as I know my motive, I do not write againft 
this Sermon out of envy, nor for the fake of argument t 
but for the truth's fake. If any perfon can fhew a more 
icriptural meaning of the words Furpofe^ Elect and Eleclion r 
than I give, I wifh to have it from them ; but as to be- 
lieving what Mr. B. has faid in his book, I cannot, unleis 
I deny the plain declarations of the word of God. 

I shall now make a few remarks on different parts of 
this Difcourfe before me. 

lit. I fhail notice the title page. The firfl thing is 
this. w The eternal purpofe of God^ the foundation of ef- 
fectual calling.'' When I firft faw this expreflion, effects 
?ia! calling. I thought thus, with myfelf : Does the Bible- 
mention effectual calling ? I fearched the Scriptures, and 
found "effectual door opened," <• effectual fervent pray- 
er," " effectual working of God's power/' but I could 
not find any fuch thing as effectual calling ; and. as I was 
much perplexed thereabout, this thought came into my 
mind ; this effectual calling is in the catechiim ! In that 
remarkable book, where many fuch unicriptural things are 
found, I read this explanation, 4; Effectual calling is a 
work of God's Spirit, whereby convincing us of our fin 
and mifery, enlightening our minds in the knowledge o 
Chrift, and renewing our wills, he doth periuade and en- 
able us to embrace Chriit as freelv offered to us in the 
gofpel." Wonderful explanation ! Something explained 
which is not once mentioned in all the Bible. This, witte 
the reft of the catechiim, looks more like the production 
*f an affembiy of humans than divines* 
A 2 



.c. 



2d. In page 4, Mr. B. has contradicted Paul, who fa 
ii For what the law could not do in that it was weak 
through the flefh, God fending his own Son in the like- 
neis of finful fleth, and for fin condemned fin in the flefh, 
that the righteoufnefs of the law might be fulfilled in us, 
who walk not after the flefh, but after the Spirit. " 

Paul fays, " the law was weak through the flefh. 5 ' 
Mr. B. fays, the law was not weak, but the firmer. His 
words are thefe, " not that the law itfelf was weak, but 
that thofe who were in the flefh, who were undfr the in- 
fluence of depravity, were weak." Had Mr. B. under- 
flood Paul here, it appears to me he would not have laid 
the law was not weak ; but the finner. The law was 
weak : This weak law was the one contained in ordinan- 
ces. This is mentioned by Paul, in Hebrews vii. 18, 19. 
u For there is verily a difannulling of the commandment 
going before, for the <weaknef$ and unprofitableneis there- 
of ; for the law made nothing perfect, but the bringing in 
of a better hope did ; by the which we draw nigh unto 
God." Here the apofiie mentions the weakntf* and un- 
profitableneis of the commandment going before, and en 
this account it was difannulled, to bring m a better hope, 
a more perfect facrifice. This is further illuftrated m 
chapter x. 1. u For the law having a fhadow of good thing* 
to come, and not the very image of the things, can never 
with thofe facrifices which they offered year by year, con- 
tinually make the comers thereunto perfect j" verfe 2, 3. 
" For then would they not have ceafed to be offered ? Be- 
came that the worfhippers once purged, fhould have had 
no more confeience of fins. But in thofe facrifices there is a 
remembrance again made of fins every year." What is 
raid in thefe verfes, and the reft of the chapter, exactly 
agrees with what Paul fays, in Romans viii. 3. What 
that *wmk law could not do, being only a weak Jhado^w 9 
pointing to a fubftance, Jefus coming with a body pre- 
pared, inftead of a fhadow, offered himfelf a facrifice for 
fin, making atonement with his own blood ; and thus be- 
" coming the end of all that law contained in ordinances for 
__xighteoufnefs, to every one that believeth. I thmk Mr. 
B, will j when he compares thefe paffages with the one h| 



( 7 ) 

has quoted, find he has made a miftake, in faying the law 
was not weak, when Paul lays it was. 

My third remark is on what Mr. B. has fa id on the 
purpofe of God in his firft proportion, which is this : 

;; What is implied, in being called according to God's 
purpofe ?" 

When I firft looked. upon this proportion, I expefted 
to find two-things explained, God's purpofe, and effeclual 
calling ; but to my .great difappointment, in reading all 
he has laid, I could not find the words explained. It is 
mentioned feveral times ; fometimes he mentions the word 
eleJiion, fometimes the word counfel ; on the whole, I do 
not think he ever fearched the Scriptures to fee what the 
word purpofe means ; for if he had, it appears to me. he 
would have mentioned it in this book. 

I believe many people think the word purpofe, coun- 
fel, prcdefiination, elecl'ion, decree* foreknanvledge, and ovill 
of God, all mean one thing : this is the way Mr. Erc^u;,, 
in his dictionary, has explained them ; but theie mean dif- 
ferent things, as much as faith, hope, and charity, mean 
different things. I will here fhew my readers what the 
word purpofe means in the Scriptures. The word fignihes 
Intention, or defgn, and is applied, iff, to men, 2d to God* 

i ft. To men. Men's purpoies, or intentions, are either 
good or bad. It is (aid, jer. xlix. 3. " for Nebuchad- 
nezzar, king of Babylon, has taken counfel againft you,, 
and hath conceived a purpofe againft you. " This purpofe 
or intention, was to deftroy the inhabitants of Hazor. 
When the prefidents of Babylon intended to have Daniel 
killed, they laid a ftone upon the mouth of the dtn, iC that 
the purpfe might not be changed concerning Daniel.'' 
Here, purpofe means their wicked intention, to have him 
deftroyed. 

Paul fays, Romans i. 13. " Now I would not have 
you-ignorant, brethren, that oftentimes \ purpofe d to come 
unto you." This m^ans his intention to make them a vifit, 
to have fome fruit among them as among other Gentiles. 

2d. The word purpofe is applied to God* and is men- 
tioned feven times in the New Teftament. The word 
furpofed % is mentioned twice in the New Teftament \ the 



( 8 ) 

word purpofe, when fpoken of as God's, refers to different 

things. 

I think God's purpofe refers to four things, or there 
are four purpofe s of God, mentioned in the New Te (la- 
ment ; but I cannot fincf one place where it means that 
God made fo many for falvation, and the reft, for damna- 
tion. The word purpofe is applied, 

. lft. To Jefus 'Chrift. 1 John, iii. 8. " For this pur- 
pofe, the Son of God was manifefted, that he might de- 
ftroy the works of the devil." Kere is one thing purpofe d, 
to deftroy the devil's works ; Chrift began to do this, in 
preaching, calling out devils, proving that the doctrine 
of the icribes was not from God, but from the devil ; 
by dying — through death he deftroyed him that had the 
power of death, that is, the devil ; he is accomplifhing 
this defign in the preaching of the Gofpel, and in faving 
them that believe. 

2d. God's purpofe refers to the apoftles. as men cho- 
fen in Chrift Jeius to the apoftlefhi'p, " before the foun- 
dation of the world." This is what Paul refers to in Mr. 
B.'s text, " And we know that all things work together 
for good to them that love God, to them who are the call- 
ed according to his purpofe" It is the opinion of people 
in general, as well as Mr. B. that this text refers to all 
faints, and to all who {hall be born and brought to the 
knowledge of the truth : but there is not a man on earth 
who can prove it, without contradicting the Scripturei 
and hirnfelf. That this purpofe refers to the apoftles, is 
evident from the connexion this verfe has with thofe be- 
fore it ; and what follows after. In this chapter, Paul 
makes a diftinfiion- between his brethren at Rome, and 
hirnfelf, and the apoftles. In verfe 15, he addrefles his 
brethren, uiing the word ye ; " for ye have not received 
the fpirit of bondage again to fear." Sec. in verfe 16, he 
mentions hirnfelf and brother apoftles, ufmg the word we. 
4C That we are the children cf God." In verfe 23, he 
mentions the apoftles, C4 and not only they, hut ourlelves- 
alfo, which have the hrft fruits of the Spirit, even we 
ourfelves groan within curlerves," Sec. The apoftles cer- 
tainly had the hrft fruits of the Spirit ; for they were the 
hrft on whom it fell ; afterwards it fell on Cornelius and. 



( 9 ) 

Jiis friends ; he keeps this fame fubjeft in view, in verfe 28, 
<; and we know/' &c. In this verfe he mentioned his call to 
be an apoftle, that it was according to God's purpofe, or in- 
tention. This call he had mentioned in chap. i. verie 1, 5^ 
Si Paul, a fervant of Jefus Chrift, called to be an apoftle, 
feparated unto the gofpel of God. By whom we have 
received grace and-apoftlefhip, for obedience to the faiih 
among all nations for his name/' Having mentioned this 
call, in chap. i. and having faid we have received grace and 
apoftlefhip, they knew what he meant by being called, 
and who he meant when he laid, ;i we know j" he then 
proceeds to defcribe the fituation of himfelf and the other 
apoftles, in veries 29. 30. *' For whom he did foreknc-v> 
he alio did predeftinate to be conformed to the image of his 
Son, that he might be the firfl born among many brethren. 
Moreover, whom he did predeftinate 5 them he alio called ; 
and whom he called, them he alio juft'tfied ; and whom he 
juftified, them he alio glorified" Thefe men were all fore- 
known, for K known unto God are all his works ;*' and 
Paul fays, Gal. i. 15, 16. " But when it pleaied God who 
feparated me from my mother's womb, and called me by his 
grace, to reveal his Son in me, that I might preach him 
among the heathen ; immediately I conferred not with 
fiefh and blood/' Theie men who 'were foreknown, were 
pred fli?iatedAor this work, or to the apoftlefhip. It was 
predetermined that they fhculd be apoftles, and be in 
Chrift's ftead, " to bear his name to the Gentiles.'" 5 The 
word predeftina.ioyt is not in the- Scriptures. The word 
predfiiuate is mentioned twice in thefe two veries ; the 
word pre deft 'mated is mentioned twice, in Eph. i. and re- 
fers to the apoftles. and no others. This predeftinanon 
agrees with God's purpofe concerning them. That this 
predefii?;atic?i refers to the apoftles and no others, is plain 
from what is laid in Eph. i. 11. "In whom alio we have 
obtained an inheritance, being predefinaied according to 
the purpofe of him who wcrketh ail things after the coun- 
fel of his own will." In verfe 2r, of this chapter, Paul ad- 
dreffes the Ephefians, " Grace be unto you. " In verfe 3, 
he fpeaks of himfelf and the other apoftles : ;; who hath 
bleiTed us," :i according as he hath chofen us in him be- 
fore the foundation of the world ;" verfe 5, " having//v- 



( io ) 

ieftinated 'us to the adoption of children ;" verfe 9, i; hav- 
ing made known to us the myftery of his will." In chap, 
3d, he refers to this 9th verfe, " How that by revelation h« 
made known to me the myftery of his will." (as I wrote 
afore in few words) — See verfe 9. In verfe 4, 5, he 
fays, Ci Whereby when ye read, ye may underftand rny 
knowledge in the myftery of Chrift. Which in other 
ages was not made known unto the fons of men, as it is 
now revealed unto the holy apoftles and prophets by the 
Spirit." In chap. iii. 8-, 9, he mentions the grace given 
to him to preach this myftery among the Gentiles, " and 
to make all men fee what is the feilowfhip of the mv fiery ?' 
and that to the principalities and powers in heavenly 
places might be made known by the church, the mani- 
fold wifdom of God ; and then he fhews that all this is 
according to his eternal purpofe concerning the apojtles ; 
verfe 11, " according unto the eternal purpofe^ which he 
purpofed in Chrift Jeius our Lord." 

These Tjevions, predeftmated according to God's eternal 
purpofe. are deicribed m chap. i. 1 2, as the ones i: who firft 
trufted in Chrift." u That we fhould be to the praife of 
his glory who firft trufted in Chrift." From verfe 3 (o 
12, Paul (peaks of himielf and the other apoftles. In 
verfe 13, he addreffes the Church ufing the word ye, in- 
feead of we. " In whom ye alfo trufted after ye heard the 
word of truth, the gofpel of our falvation, in whom alfo 
after that ye believed, ye were fealed with that holy fpirit 
of promife." Every perfon who will be fo candid as to 
notice the different language ufed here, muft fee that the 
purpofe. and pre d eft \n at ion mentioned here, and their being 
ch often in Chrift before the foundation of the world, refers 
to the apoftles and not to the faints. 

Those who were predeftinated to this office, were af- 
terwards called out of darknefs, and called to this work of 
preaching. Paul, writing to Timothy, mentions this call 
to the miniftry which they had, being faved from fin by 
the blood of Chrift ; and mentions it as according with, 
the purpofe of God. Writing to Timothy on the fame 
fubjeclj he_ wrote to the Romans and Epheiians, he ules 
the fame words. See 2 Tim, i. 9. i: Who hath faved us. 
and called us with an hcAx callus ?-. not according to our 



( II ) 

works, but according to his own purpofe and grace, winch 
was given us in Chrift Jeilis before the world begi i." 
This applied to the apoftles, agrees with what is mention- 
ed in the other chapters. 

Those peribns called according to his purpofe, were 
juftified. How ? Not before the foundation of the world ; 
but by faith. " Therefore, being juftified by faith, we 
have peace with God. 55 Thefe apoftles were glorified in 
fuch a manner as no other faints ever were, and this bein£ 
glorified^ is fomething which was peculiar to the apoftles 
as apoftles. This is plain, from what Chrift laid in his 
prayer for his apoftles, mentioned in Johnxvii. 22. This 
prayer has a particular reference to the apoftles. He fays, 
verfe 6, "I have manifefted thy name to the men thou 
gaveft me out of the world ;" 'verfe 18. "As thou haft 
fent me into the w©rld, even fo have I fent them into the 
world ;" verfe 22. " and the glory which thou gaveft 
me, I have given them." Here we are told how the apof- 
tles were glorified. They received their glory from Chrift, 
which he received from his Father ; this Paul mentions 
in 2 Cor. iii. 18. In verfe 6, he fays, " who alio hath made 
us able mini fters of the New Teftament." This every 
perfon will acknowledge means the apoftles ; he fays, in 
verfe 18, " but we all (the fame peribns) beholding, as in a 
glafs r the glory of the Lord, are changed into the fame im- 
age from glory to glory, even as by the Spirit of the 
Lord." This bting glorified, is here defcribedby the apoftle. 
This fame fubje6t is continued in chap. iv. 5,6. " For we 
preach not ourselves, but Chrift Jefus the Lord, and 
©u rse l VESjour fervants forjefus'fake ; for God, who com- 
manded the light to fhine out of darknefs, hath lhined in- 
to ou R hearts, to give the light of the knowledge of the g lo- 
ry of God in the face of Jefus Chrift. " But we have this 
treafure in earthen veffels, that the excellency of the pow- 
er may be of God, and not of us. M 

How evident it is, that the apoftles were glorified in 
Juch a manner as no other perforis ever were before or 
fence. John mentions this fame thing : ..John i. 14, 16. 
" And the word was made flelh and dwelt among us, and 
we oeheld his glory, the glory as of the only begotten 
•f the Father, full of grace and truth. And of his fullneis 



( « ) 

iuve all we received, and grace for grace. 55 What Yaia 
jangling it makes of the Scriptures, to apply what Paul 
fays upon the purpofe of God, concerning the apoftles, to 
all that ever have, do, or will believe in Ghrift ! Will it 
do to fay, that all who fhall ever be faved, are now/r^/- 
tinated, called, jufiified, and glorified f This is "too abfurd 
to be admitted/ * There are none called, only fuch as are 
sailed out of darknefs. None are jufiified, only through 
faith ; none are glorified, only thole who believe : fuch 
have joy unfpeakable and full of glory. Dr. Cooper, in 
a very plain manner, contradicts the apoftles, and very 
gravely fays, thofe who are juftihed. God will glorify at 
the refurreciion, or hereafter. Mr. B. fpeaking of thefe 
verfes, fays, p. n, " Here, my brethren, you iee a com- 
plete chain." It is not a complete chain, as he has ex- 
plained it, for there are no hooks to it, and I fee nothing 
to fallen it to, that will hold. To fay God will glorify 
them, is to contradict the text, which fays, <; them he glo- 
rified" Apply this to the apoftles, and it is plain. I 
have proved that the apoftles were called, jufiified, and^Z?- 
rifitfd, in fuch a manner as no other men ever were. If 
any thing more confident than this can be brought, I 
fhould be glad to fee and receive it. 

| 3d. The word purpofe is ufed to {how God's intention 
to iave by grace, and not by works ; but of him that calleth 
" It was laid unto her, the elder fhall ferve the younger." 
In this verle it is laid, " that the purpofe of God, accord- 
ing to election, might ftand ;" this purpofe is. -" not of 
works, but of him that calleth." The apoftle undertook 
to prove, that the bleflings of the gofpel were not bellow- 
ed on any on account of their good works,, but on ac- 
count of God's grace ; and that thole who were called, or 
believed the gofpel, fhared in gofpel bleflings, though they 
had been the ungodly before. God's purpofe was to fave 
them that believe, and not them that work. 

4th. The word purpofe is ufed to fhow what God in- 
tended in railing up Pharaoh 0:1 the throne. This is men- 
tioned in Rom. ix. 17. " For the Scriptures faith of Pha- 
raok, even for this lame purpofe have I railed thee up, that 
I might ihew my power in thee, and that my name might 
fee declared in all the earth." Many think God's purpofe 



(13 ) 

was, to reife Pharaoh. into exiftence to difplay his power 
in Tending him to hell ; but this is not the meaning of the 
text. God railed him upon the throne, made him a great 
monarch, with this intention, or for this purpofe, to make 
his power known in him, by fubduing him in the midft of 
all his greatneis ; and to (how all the world the folly of 
fighting againft God. This overthrow of Pharaoh has 
cauied God's name t© be known to this day. When the 
inhabitants of Jericho heard what was done at the Red 
Sea, and to Sihon and Og, their " hearts did melt, neither 
did there remain any more courage in any man." Here 
are four different purpofes mentioned ; but there is no fuch 
one as Mr. B. has told of. 

Having fhgwed how the word purpofe is u fed in the 
New Teftament, I fhall notice fome things Mr. B. has 
faid upon his hrft proportion. 

He fays, p. 7, " Yet, we are allured, that the calling x)f 
the Gentiles is not the effete, of any change in their moral 
condition, but according to the eternal purpofe which he 
purpoied in Chrift Jefus our Lord." Whoever reads 
this paffage, quoted by Mr. B. in Eph. iii. 11,. will find 
that it does not refer to the calling of the Gentiles,, but to 
the apofties, who were appointed to preach among the 
Gentiles, that they might hear, believe and be Jwved. 
Paul fays of the apofties, Eph. i. 9, -?' Having made 
known unto us the myftery of his will, according to his 
good pleafure which he hath purp oj ed in himfelf.'* This 
agrees with what is faid in chap. iii. 4. £. " Whereby, 
when ye read, ye may underftand my knowledge in the 
myftery of Chrift, which in other ages was not made known 
unto thefons of men, as it is now revealed unto his holy 
apofties and prophets by the fpirit." This is mentioned 
in veries 8, 9, it. Read thefe places, and compare them 
together, and you will find Mr. B. has applied his text 
wrong. 

In page 6. Mr. B. afks, " Will any perfon prelume to 
fay, that the divine purpofes are formed, from dav to dav, 
10 as to correfpond to the characters of men in a ft ate of 
probation ; and that the will of God is fufpended in its 
determinations on fome uncertain changes in the moral 
tempers of men ?" 
s 



( H ) 

Had Mr. B. known the meaning of the word purp oft, 
as it refpe&s men's falvation, he would not have afked 
fuch a queftion as this. God's purpofe is this, to fave by- 
grace, and not by works ; this purpofe is unalterable : God 
has determined to fave them that believe. This is plain 
from the New Teftament : this Chrift told the apoftles 
when he faid, Mark xvi. 16. " He that believeth and is 
baptized fhall be faved ; but he that believeth not (hall 
be damned.'' John iii. 16. " For God fo loved the world, 
that he gave his only begotten Son, that whofoever be- 
lieveth in him, fhould not perifh, but have everlafting 
life ;" verfe 18, " He that believeth on him is not con- 
demned ; but he that believeth not is condemned already, 
becaufe he hath not believed in the name of the only be- 
gotten Son of God." Paul lays, Rom. x, 9. l - That if 
thou (halt confefs with thy mouth the Lord Jefus, and 
(halt believe in thy heart, that God hath raifed him from 
ihe dead, thou (halt be faved ;" verfe 12, M For there is 
no difference between the Jew and the Greek, for the fame 
Lord over all, is rich unto all that call upon him ;" verfe 
13, " For whofoever (hall call upon the name of the Lord 
fhall be faved." 1 Cor. L 21. " For after that, in the wif- 
dom of God, the world by wifdom knew not God ; it 
pleafed God by the foolifhnefs of preaching, to fave them 
that believe" According to Mr. B's plan, it fhould have 
read, " To fave them that were defied^ or were ChrifVs 
feeep, while they were God's enemies." Whoever reads 
theie places may fee that God does not fufpend his purpofes, 
to fee if fmners will behave better : but as ;; King over all 
the earth," he has commanded all his enemies to repent of 
their fins and believe in his Son ; and tells them, that his 
purpofe is to pardon all luch, and give them everlafting 
life ; and that all who remain impenitent and unbelieving, 
fhall be damned ; that if they diibbey the gofpel, ;; they 
fhall be punifhed with everlafting deflruclion," from his 
prefence and the glory of his power. How different is 
this from the fcanty, human plan brought forward by Mr* 
B. intimating, that God's purp cfe was to make a certain 
part of mankind for falvation, and the reft for damnation ; 
and yet fend minifters to tell them to believe, or they fhall 
be damned, when at the fame time the preacher believes, 



( »5 ) 

God never meant they fhouldbe faved ; but had an eternal 
purpofe exactly oppofite to what he has commanded in his 
word. After Mr. B. had written his notion of God's pur- 
pofe, he knew it was a contradiction of the Scriptures, and 
that thinking people would fee an incorififtency in believing 
this, and believing that men be punifhed for unbelief. He, 
viewing this inconfiftency, fays, p. 7. " It may be afked, 
Does not this fentiment militate with the free agency of 
man, and with the general proclamation of the gofpel ?" 
He fays, " It is believed that it does not-" Leave out the 
laft word, (not) and the lad fentence is true ; it does. Men 
who believe minifters inftead of the New Te {lament, are 
the ones who believe Mr. B's account of purpofes ; but 
men who believe the Scriptures, inftead of minifters who 
contradict themfelves and the Scriptures too, believe his 
purpofe plan a contradiction of the words of Chrift and the 
apoftles. Mr. B. fays in this page, that if this plan of 
purpofes, he has mentioned, did militate againft the general 
proclamation of the gofpel, he fhouid hold himfelf bound 
to believe it. Why ? I cannot tell, unlefs it is the moft 
popular notion in the prefent day. After he has mention- 
ed God's purpofe concerning man's falvation, he calls it a 
fecret, hid in the mind, of God, fo far as it refpects indi- 
viduals, and that " it can have no effect in influencing 
any perfon to reject the gofpel. ■■ Here are two wonders to 
add to the feven. Firft, this purpofe of God he mentions, 
is a fecret hid in the mind of God. It is a wonder to me, 
how Mr. B. came to know this, when it is hid in the 
mind of God ; if it is, I mull think that all he has faid 
about it is guefs-<work. Second, he fays, this purpofe can 
have no effect in influencing any perfon to reject the gof- 
pel. What a remarkable purpofe this is, an ineffectual 
purpofe, as it refpects believers and unbelievers. He fays, 
page 7, i{ Neither the one who rejecJs, nor the other who 
embraces the great falvation, is confcious of any influence 
inconuftent with free agency.' * According to this it ap- 
pears to me, that the purpofe Mr. B. mentions, is not in 
any fenfe connected with falva tion nor damnation. This 
Mr. B. has faid. The reafon why it has no effect is this r 
there is no fuch purpofe --as he has mentioned, in the Scrip- 
tures. It has the « face of a man's," and " the appear- 



( x« ) 

ance of a man's, the under fide of it. 5 ' It is aftonifhing tm 
me, that a man of Mr. B's abilities, fhould take up his 
time in preaching, converfing. writing and publifhing that 
which he acknowledges has no effeft oa the believer ox un- 
believer ! ! I reft the matter here, " Great men are not al- 
ways wife, neither do the aged understand judgment." 

Mr, B. fays, in this page 7, i; There are fome who are 
unwilling to own that they wholly reject the ientiment 
under confiieration, as there is fomuch of it found in the 
Bible, but attempt to explain it in a light lefs exceptiona- 
ble to the feelings of depraved nature. 5 * 

If Mr. B. means, I am the perfon unwilling to own 
that I reject the Ientiment under his confederation, he, and 
others, are here informed, that I am not the one ; for I do 
reject fuch an abominable fentimcnt as a doctrine of men ; 
neither do I explain any thing lefs exceptionable to the 
feelings of the human heart, but to the contrary. If call- 
ing on ihe finner 10 ;; repent, and believe the gofpel," and 
that he is without excufe, is more pleafing to the finner, 
and if it " foothes and flatters his pride," then his charge 
might be true. This very thing he mentions, is, in every 
fenie, calculated to keep the finner in a (fate of impe?iitency ; 
and fuch preaching as his Sermon, will ever furnifh the 
finner with an argument to remain oppofed to God, 
waiting for God's time, as he calls it, to force him to love 
that which he hates. Mr. B. intimates that God's purpofe 
and election is the fame thing. It is aftonifhing to me, 
that a man who keeps a Bible, fhould manifefl lo much 
ignorance of its contents. In p. 8, Mr. B. has left his 
fubjeft, to fpeak upon election, which is quite another 
matter ; but it is not ftrange, that a man who does not ap- 
pear to know the difference between purpofe and election, 
fhould do fo. Purpofe is an invention : election is a choice 
made of a perfon or perfons, for the benefit of thofe who 
are not chofen or elected. He has acknowledged this to be 
the meaning of eleclion in this page. 

His words are thefe, i: Do we not, my brethren, in all 
cafes, where we elect perfons to any office, or to fill any 
place of truft,.aftina fimilar manner? Do we when 
we choofe a perfon to reprefent us in the Legiflature of 
fU*| Commonwealth, firft put him iato office^ and then 



( n ) 

choofe Rim ? or do we choofe him in order to put him in- 
to office ? Moft certainly the latter/' 

Mr. B. has here given a defcription of eleclion, as it 
ftands in the Scripture, One chofen from among the many 
for the benefit of thofe who are not chofen. This is the way 
cleclion flands in the Scriptures. Had he flood to this, he 
would not have made fuch confufion as he has, by confid- 
ering purpofe and elecl ion one thing, 

H e afks this queftion ? €i Do we r when we choofe a perfca 
to reprefent us in the Legiflature of our Commonwealth,- 
fir ft put him into office, and then choofe him ?" I an- 
fwer, no — this would be " too abfurd to be admitted.'* 
Men are chofen, not to be put*into office, but they are 
chofen into office ; and when they are chofen, they are ii> 
office. I will here prop ofe a queftion for Mr. B. Do 
we choofe men for any office in order to qualify them for 
that office ; or, are men chofen becaufe they are qualified 
for that office ? According to Mr. B's. plan, God choofe $ 
men in order to qualify them for what he means they fhall 
do, or have. As to what he fays concerning finners get- 
ting into Chrift, fome how or other by their own exer- 
tions, I know not who he means ; I never faw the man 
that held fo. This is a fentiment too fimple for any man 
of fenfe to undertake to vindicate, m 

As Mr. B. has left his fubje£t to talk of eleclion, which 
he mentions as a choice to oince, I here give the Scripture- 
account of elecl and elecl ion* 

The w*jrd elecl fignifies, either to choofe, or the per- 
fon chofen ; and when any perfon is chofen, it is for the 
benefit of thofe who are not chofen* The word elecl or 
chofen, is applied, 

lft. To Chrift. 2d. To Angels. 3d. To the Apoftleu 
4th. To Saints. 5th. To the Jews. 

1 ft. Christ is called God's electa or chofen. This is 
mentioned in Ilaiah, xlii. 1* ^ Behold my fervant, whom 
I uphold ; mine elecl,- in whom my foul delighteth." 
Pfalm lxxxix. 3, 19. " 1 have made a covenant with mv 
chofen." " I have exalted one chofen out of the people." 
Luke xxiii. 35. t; Let him fave himfelf if he be Chrift, 
the chofen of God/' Ifaiah xliii.. 10, !; Ye are my wit- 
neifesj. faith the Lord, and my fervant whom I have 



( *8 ) 

chofen^ Chrift is here called God's eje c7, and his chtfejiy 

which is the fame. What was he chofen for ? We are 

told what his office was, to which he was chofen^ in Ifaiah 

xlii. i. " I have put my fpirit up©n him, he (hall bring 

forth judgment to the Gentiles :" verfe 4, " lie fliall not 

fail, nor be difcouraged^ till he have let judgment in the 

earth, and the ides fliall wit for his law." Here his office 

is described, to be a lawgiver to the Gentiles, and to Ci let 

judgment in the earth.' 5 

2d. Elect Angels are mentioned, in 1 Tim. v. 21 .. 

" I charge thee before God, and the Lord Jefus Chrift, 

and the elect angels." Thefe elect angels were chofen to 

feme office, or employment. What was it ? To ierve 

Jefus Chrift and his children, and to execute vengeance 

on the ungodly. This is plain. When Chrift was born, 

an angel declared his birth. One miniftered to him in 

the wildernefs ; one ftrengthened him in the garden ; one 

rolled away the ftone from the iepulchre ; two declared 

his refurre&ion : others w knelled his aicenhon to glory ; 

he was " leen of angels/' 7 Some of the elect angels are 

chofen to encamp around thole who fear God. and to be 

miniftering [pints. One told At of a fori that 

fhould be born. Lot was told to flee by an angel. Daniel 

was inflructed by Gabriel. Peter was let out of pri'on by 

one, and one flood by Paul in the night. The;- are chofen 

to gather together the elect from the four winds, when the 

Son of Man ihall come in the clouds of at the lad 

da-. An angel was eh tied to flay the firfl born hi Egypt* 

and to flay the Aflyrian army. It is evident that Chrift 

and the angels were elected for the benefit of thole who 

were not elected, according to Mr. B's fbtemeiit concern- 
ed 

iog a man's beu:g chofen to represent thole who are not 
tbhfen* 

3d. The apoft-les were the eh-el. or the chef en of God, 
fcc an office, which was for the Benefit of the world. This 
is mentioned in Eph. h 4. " According an he has cho ' n u s 
in him before the foundation of the world, that we hiculd 
be holy, and without blame before him in love. 1 ' Ibis 
has a particular reference to the anonles. as aponaes. and 
no other. I cannot find one place^ where any wei'G chfen 
m Ohrfffj before the foundation of the world, excepting 



( ! 9 ) 

the apoftles. All others who are in Chrift, are c; new 
creatures." Tiiere never was fuch a company of men as- 
the apoftles on earth, before or fmce. They were chofen 
in Chrift: to the office, which no other men ever were. 
They were the fir ft who tr lifted in Chrift after he was man-, 
ifefted in flefh. Their being defied, was for the benefit of 
the world. This is mentioned by Chrift, John vi. 70. 
" Jefus anfwered them, have not I chefen you tzvelve. and 
one of you is a devil y' chap. xiii. 18, " I fpeak not of 
you all ; I know whom I have chofen." In his particu- 
lar addrefs to his apoftles before his death, he fays, John 
xv. 16. i; Ye have not chofen me, but I have chofen you, 
and ordained you, that you fhould go and bring forth 
fruit, and that your fruit fhould remain ; }> verfe 19. 4; I 
have chofeiz you out of the world ; therefore the world 
hateth voa/' Here we are told what thefe apoftles were 
chofen for ; to go and bring forth fruit. When Paul was 
converted, the Lord told Ananias that he was a " chofeu 
veffel,'' and he told him what he was chfen for. Acts 
ix. 15. ; - But th« Lord laid unto him. go thy way ; for he 
is a "chofen veilel unto me, to bear my name before the Gen- 
tiles and kings, and the children of IfraeL Here we are 
told what the apoftle was chofen^ or eh cled for ; to bear 
Chrift 's name before the Gentiles and kings; this was the 
office he was chofen in Chrift, before the foundation of the 
world : and as iuch he magnified his office. In Acfts xxii. 
14. it is laid of him, ;; And he faid, the God of our fath- 
ers hath chofen thee, that thou fhouldeft know his will, 
and fee that Juft One, and fhouldeft hear the voice of his 
mouth. For thou (halt be his witnefs unto ail men, of 
what thou haft feen and heard.' 5 Here are four things 
mentioned which Paul was chofen {or. ;; ift. Thai t, 



on 



/ne , 



fhzuldeft knoivhis will." 2d. " And fee that Juft On 
that ??, Chrift. 3d. u And jhoul deft hear the Z'oice of his 
mouth." 4. ;i To be his<voitnfts unto all men of --what thou 
haft feen and heard." Thefe things are fo plain, that there 
is no room left to difpute them, uiiJeii we difpute the 
Scriptures. Peter mentions one part of the office thefe 
apoftles were chofen to, in Acts x. 39. 40. 41, « And 
we are witneffes of all things which he did, both in the 
land of the Jews, and in Jeruialem \ whom they flew and 



( «° ) 

hanged on a tree. Him God raifed up the third* day and 
fhowed him openly ; not to all the people, but unto wit- 
ne fifes chofen before of God, even to us, who did eat and 
drink with him after he rofe from the dead." Here the 
eleven, to whom Chrift fhowed himfelf alive after his paf- 
fion, are mentioned as chofen, to be witneffes of his reiur- 
re&ion. This was part of the office they were chofen for 
by Chrift. This agrees with what Chrift faid, Afts i. 8. 
" But ye (hall receive power, after that the Holy Ghoft 
is come upon you, and ye fhall be witneffes unto me, 
both in Jerufalem, and in all Judea, and in Samaria, and 
unto the uttermoft parts of the earth." If any are at a 
lofs who thefe witneffes are,, and whether they were elecled 
or chofen for this purpofe, read verfe 2,. of this chapter : 
" After that he through the Holy Ghoft had given com- 
mandments unto the apoftles, whom he had chofen ,•" verfe 
3. " To whom alfo he {hewed himfelf alive after his paf- 
fion, by many infallible proofs ; being feen of them forty- 
days, and fpeaking of the things pertaining to the kingdorA 
of God." 

4th. The word elecl is applied to faints, who are a 
ihofen generation. There is not one place in all the Scrip- 
tures, where the elecl means unbelievers,, or thofe who 
fhall be faints.. This is plain from the Scriptures. Col. iii. 
12. ** Put on, therefore, as the elecl of God, holy and be- 
loved, bowels of mercies, kindnefs, humblenefs of mind,, 
meeknefs, long fuffering." Thefe elecl certainly were 
faints. Titus i. 1. "-Paul-, a fervant of God, and an apof- 
tie of Jefus Chrift, according to the faith of God's elecl T 
and the acknowledging of the truth which is after godli- 
nefs." God's elecl here are thofe who have faith ; thofe 
who have not faith are not God's elecl. Luke xviii. 7. 
■* And fhall not God avenge his own elecl^ which cry day 
and night unto him, though he bear long with them V* 
God's elecl here, are thofe who cry day and night unto 
him* Thefe cannot be unconverted people. Mat. xxiv*. 
24. " For there fhall arife falfe Chrifts, infomuch that if it 
were poflible they fhaU deceive the very elecl." Thefe 
muft be faints, for unbelievers are already deceived by that 
old ferpent called the devil. It is juft as plain in the 
Scriptures^ that the elecl are btUeixr^ as it is that the/#&- 



( « X 

JtcT of baptifm is a believer, and the mode burying. A* 
it is plain the faints are the elecl, or chofen, there are two 
things to be noticed. 

i ft. Haw are they elecled f 

2d. What are they elected or chofen for ? 

1 ft. How are they elecled, or how do any become 
God's elecl. This is plainly fhewn in 1 Peter i. 2. " Elect 
according to the foreknowledge of God the Father, 
through ianctification of tiie fpirit unto obedience, and 
fpr inkling of the blood of Jeius Chrift." Words cannot 
exprefs any thing plainer than this, that thofe to whom 
Peter wrote were elecJ 9 through fanctihcation of the fpirit 
unto obedience, and Iprinkling of the blood of Jefus* 
This all accords with the foreknowledge of God. Mr. 
B's remarks on this text, -in p. 9, do not feem to me 
much to the purpofe ; he mentions fome who think their 
eleclion depends on their believing. I think with Peter, 
that it comes through fancl'ification of the fpirit, and f prink- 
ling of the blood of jf-efus* Paul mentions the way the 
TheiTalonians were chofen or elecled, which agrees with 
Peter. 2 Thef. ii, 1-3, 14. " But we are bound to give 
thanks always to God for you, brethren, beloved of the 
Lord, became God hath from the beginning chofen you to 
falvation, through fanclif cation of thz fpirit and belief of 
the truth ; whereunto he called you by our gofpel, to the 
obtaining of the glory of our Lord Jeius Chrift." Here 
the fame thing is mentioned ; chfen to falvation through 
fancl if cation of the fpirit and belief of the truth* This is 
fo plain, that every perfon may fee it, if he reads his Bible. 

ad. What are the faints elecled or chofen for ? There 
are feveral things they are chofen for. Firft, to " falva- 
tion." Second, to ii fhine as lights in the world." 
Third, to " fhew forth the praifes of God.'' " Ye are a 
chofen generation, a royal priefthood, that ye, a holy na- 
tion, fhould (hew forth the praifes of him who hath called 
you out of darknefs into his marvellous light." 

Paul gives a plealing account hi God's defign, in 
choofmg certain characters in Corinth, 1 Cor. i. 27, 28. 
€i God chofe the fooiiih things of the world. What 
for ? To confound the vuife. Godcholethe weak things of 
this, world. What far ? " To confound the things tfwt 



( 22 ) 

arc mighty." God chofe the bafe things, things defpifeeL 
and things that are not.. What for ? " To bring to nought 
things that are,, that no flefh fhould glory in his prefence.'' 
Theie are fome of the many things which faints are c 
or defied for. 

It will not, I think,, be amifs to mention here, that 
ferfons* places and things, are mentioned in the Scriptures, 
as chofen for different things, which, if rightly underftood, 
would lead people out of manv miftakes which they are 
in concerning elefiion or the defi. 

5th. The word elefi means the Jews, or poRerity cf 
Jacob. Ifa. xlv. 6I For Jacob my iervant's fake, and Ii- 
rael mine elect, I have even called thee bv thv name.''* 
Chap. lxv. 9. i; And mine elect • fliall inherit it :" ver. 22, 
u And mine elect fliall long enjov the work of their 
hands." 

As the Jews are called God's elect or chofen. what were 
they chofen for ? This is mentioned in Deut. vii. 6. " The 
Lord thy God hath chofen thee, to be a f pedal pe pie unto 
himlelf, above all people that are upon the face of 
earth. ft Here it is plain, that the Jews were chofen for a 
particular purpofe. To them were committed the oracles 
of God, and they are to this day a finking proof of the 
truth of that book, which was committed unto them. 

The word election is next to be' conlidered. This woid 
is mentioned fix times in the New Teitament ; not once in 
the Old. The word election^ as I underRand it. means 
either the believing Jews, or iomething concerning them/ 
I here mention every place where the word 'election 
is ufed in the Scriptures that I can find. Romans, ix. 1 1 . 
K That the purbfe of God according to elect ion. might 
Rand ; not of works, but of him that calleth.''* 

Chapter xi. 5. 7. 28. " Even fo then, at this prefent 
time alfo, there is a remnant according to the elect:: 
grace. What then ? lfrael hath not obtained that v.\ 
he feeketh for ; but the election hath obtained it ; and the 
reft were blinded. As concerning the gofpel, they are 
enemies for your fake ; but as touching the ehc:. 
are beloved for the fathers* fakes." 

1 Thes. i. 4. ;i Knowing, brethren beloved, your 
ehctknoi God;" 2 Peter, L 10. *• Wherefore the ra: 



t *3 ) 

brethren, give diligence to make your calling and elec'tim 
lure ; for if ye do thefe things, ye {hall never fall." 

These are all the places where the word is ufed. In 
Rom* xi. 7. Paul calls the believing Jews the election* 
" The election hath obtained it." Thefe, in verfe 5, are 
called a remnant according to the election of grace. " Even 
fo then, at the preient time alfo, there is a remnant accord- 
ing to election of grace." It is thought by many, that 
thefe were fome who were already defied^ and will be 
faved ; but this remnant means thofe who are faved by 
grace. Thefe are real believers in Chrift. Paul mentions 
4i feven thoufand men," who had not bowed their knee to 
the image of Baal. Thefe werefuch men as Elijah ; good 
men* This remnant means thofe Jews who believed in 
Jefus. Thefe were laved by grace, ¥ through faith, not 
of works, left any man fhould boaft." 

In chap- ix. 11. Paul fpeaks of the purpofe of God ac- 
cording to election, which is not of works, but of him 
that calleth. Thefe believing Jews were the firft fruits 
among the Ifraelites ; and were chofen or elected for the 
benefit of the world. Thefe were the true olive-trees into 
which the believing Gentiles were grafted by faith. When 
Paul wrote to the church in Theffalonica, who were Jews, 
he fays, w Knowing, brethren beloved, your election of 
God.'"' They were chofen through fanclification of the 
fpirit, to be a benefit to the Gentiles, among whom they 
fhone as lights in the world. Peter wrote to the believlno- 
Jews, and tells them to " make their calling and election 
fure." Whoever reads the places where the word election 
\% ufed, will find, that it is applied only to the believing 
Jews, and that it means thofe who are faved, and not thofe 
who (hall be. 

Mr. B. in his remarks on 2 Peter, i. 10. " Make your 
calling and election fure," 8cc. fays, " ^Awch.Jirefs has been 
laid upon the apoflle's mentioning calling firft, before elec- 
tion J" This is true, it is like this, 4i He that belleveth and 
is baptized" The clergy think it would read better to 
fay., he that is baptized and believeth. Mr. B. would call 
this perverting the Scriptures ; yet he does the fame thing, 
I believe the Holy Ghoft led Peter to ftate things right : 
if he mentions calling firft ^ I believe it is before election* 



( M ) 

&nd I dare not alter it to pleafe myfelf, or any other per- 
ion. According to Mr. B. Peter either made a miflake. or 
elfe we are to read that place backward* to find the real 
meaning of it. " Let the oppofers of the doctrine of 
Chrifi choofe which fide of the dilemma they pleafe." I 
think his remarks on this text, are very fuperricial. He 
proves the perions to be brethren. This is true. They 
were called out of darknefs. and elect, according to the 
foreknowledge of God the Father, through fanclihcation of 
the fpirit, and fprinkling of the blood of Jefus. He ad- 
mires that they had lbmething yet to do as believers, to be 
elected. As thefe are things I never believed, I leave 
them for thofe to take up who do. if any iuch people can 
be found. 

Mr. B. fuppofes election mufh be before calling, or elfe 
Paul has contradicted Peter. He quotes 2 Tim. i. 9. 
" Who has faved us. and called us with an holy calling, 
not according to our works, but according to his own 
fitrpofe and grace, which was given us in Chrifi Jefus. be- 
fore the world began." I cannot think Mr. B. called the 
Word i-a-v-e-d, elected ; who hath elected us and called us ; 
if he did, it is not ftrange that he has quoted this paiTrge to 
prove election before calling. The apoflle is here {peek- 
ing of himfelf and the other apoftles who were appointed 
preachers of life and immortality brought to light in the 
goipel; verfes 10, 11. i; \Y hereunto I am appointed a 
preacher." They were faved from fin. and called within 
holy calling; that holy calling was a call to preach the goipel. 
See Rom. i. 1. ;i Paul, a iervant of Jefus Ohrift, called to 
be an apoflle. fepa rated unto the goipel cf God." This 
thews plainly what they were called to. This cell was 
according to his own purfefe and grace, which was given 
them in Chrifl Jeius before the world began. 

The reason Mr. B. has made fuch a miflake is this, he 
has undertaken to make cut that the word purpofe. election -, 
and l&ye are one thing. In page 1 1 . after mentioning the 
fentimentsof two apoflles, Paul and Peter, one ipeke 
of God's purpoje concerning the cpoftles, and the other 
mentions election, which is quite another fubject, w hich 
Mr r B. thir.ksjs the fame ; he then brings John, to join 
his teftimony with the other two, to prove his compute 



( *5 ) 

thain. What lias John faid about purpofe or election ? 
'Not one word in the place Mr, B. has quoted. Love is 
the fubjecft John wrote upon. This Mr. B. has quoted : 
;6 We love him becaufe he firft loved us." This is true ; 
God's love is firft. God loved the world. Every believer 
can fay with John, * We love him becaufe he firft loved 
us ; but this is nothing about election; but about love. 

The place he has brought from Jer. xxxi. 3. "Yea, 
I have loved thee with an everlafting love," &c, does not 
prove that all who ever will be faved, were always loved. 
It means that God's love to the families of Ifrael was con- 
ftant, fince they were precious in his fight. Having loved 
his own, he loved them to the end. There are many wh$ 
are now God's beloved, who once were not. or elfe Paul 
made a miftake. See Rom. ix. 25. ;t I will call them my 
people, which were not my people, and her beloved, which 
<wa$ not beloved" This is plain to every obferver. 

Having fhowed the meaning of the words elect and 
eleBion, I fhall now notice a few things more mention- 
ed in Mr. B's Sermon. In page 12 he mentions thefe 
words — •'* As thou haft given him power over all flefh, 
that he fhould give eternal life to as many as thou haft 
given him." He thinks this is the meaning of the text- — • 
"That Chvift has many given him, to whom he has 
not yet given eternal life/' His fentiment is this, "that 
all that ever have, and all that ever will believe, were 
given unto Chrift in the covenant of redemption before 
the world began." See nage 12. 

All he means by purpofe, election, calling, love, &c, 

that I can find, is this, that fo many voere defzgned for 

Jalvation before the voorld began. What were the reft 

defigned for ? Damnation (I think) for not believing & 

lie, according to the laft part of this fermon. 

What is the meaning of this text 5 " That he fhould 
give eternal life to as many as thou haft given him ?" 
This means the eleven apojtles who were then hearing 
Chrift pray. Had Mr. 3. read John xvii. critic ally b he 
would have- feen what this me*nt. Chrift lays, verie 2d. 
**■ that he fhould give eternal life to as manv as thou haft 
given him." Who were fchefe ? See verfe 6. "I have 
manifested thy name unto the men which iBm g&veft me 
C 



( *s ) 

out of the world : thine they were, and thou gaveft then 
me, and they have kept thy word." Verfe 8. " For I ' 
have given unto them the words which thou gaveft me, 
and they have received them." Thofe given to Chrift 
certainly mean the apojiles, and no others. Chrift fpeaks 
of them in verfe n. " And now I am no more in the 
world ; but thefe are in the world, and I come unto thee. 
Holy Father, keep through thine own name thofe whom 
thou haft given me, that they may be one, as we are." 
Read verie 12. li None of them is loft but the fon of per- 
dition. " Verfc 18, "As thou haft fent me into the 
world, even fo have I alfo fent them into the world" 
Verfe 20. " Neither pray I for thefe alone, but for them 
alio which fhall believe on me through their word™ 
This whole chapter is an explanation of the fecond verfe ; 
yet Mr. B. in contradiction of Chrift's own words, has 
laid, ;i This text, if it has any meaning, and I believe you 
will allow that it has, muft mean that Chrift has many 
given him to whom he has not yet given eternal life." 
" Very many, we would humbly hope, whom the Father 
hath given to Chrift, who have not yet been called by 
grace ; perhaps millions that are^yet to be born." Mr. 
B. having given this unfcriptural^meaning of the text, 
fays, page 13. " This perfectly agrees with what Chrift 
has faid, when reprefenting himfelf under the character of 
the good fhepherd, John x 1 . 18. " And other foeep I have, 
which are not of this fold ; them alfo I muft bring, and 
they fhall hear my voice, and there fhall be one fold and 
one fhepherd." " The vifible flock of Chrift, at this time, 
had been collected from among the Jews. The gofpei 
had not as yet been preached to the Gentiles-; but Chrift 
h&djheep among them, which he faid he muft bring. And 
though hitherto they had remained deaf to the -voice of 
mercy, yet, faid he, they fhall hear my voice" Mr. B. 
fays his other explanation agrees with this, that ibme of 
Chrift's fheep are God's enemies. His explanation of this 
text agrees with the other, though they both differ from 
the meaning given in the Scriptures. I believe Mr. B. 
did as weli as he knew, in explaining his text ; had he 
read his Bible, he would not, it appears to me, have dared 
to fend out fuch an expofition of it to the world* There 



( «7 ) 

is not one place in the Bible which reprefents men in a 
ft ate of nature ■, as God's children or drift's Jheep. We 
are all by " nature, children of wrath," tt all under fin," 
** all gone out of the vvay." This being true, Mr. B. has 
not given the meaning of the text, " Other Jheep I have" 
&c. Are fheep all of one nature ? They iiirely are. 
Should a fhepherd bring a man to a fold, or yard of fheep, 
and fay, Thefe are mine,, and I have other fheep befides 
thefe ; would the man think there were others, which he 
meant to purchafe or make his foon ; or would he think 
he had others in fome other place ? Moft certainly the 
latter. The unbelieving Jews came round about Chrift, 
and faid, " If thou be the Chrift y tell us plainly. Jeiiis 
anfwered them, I told you and ye believed not," and 
adds, " Ye believe not, becaufe ye are not of my fheep, a* 
I faid unto you," Chrift's fheep have eternal life. TMf 
Efe comes through' faith in Chrift. _" He that belie veth. 
en me, hath eternal life." 

These ffieep were believers in the Meffiah. This fold 
meant the order the cEfcipl^s were in, being baptized, and 
conforming to the rule kid down by Chriil. He had 
othzv Jbeep) or Gther believers, who really believed in the 
Meftiah, and had not heard of" that difpeniation : yet -were 
real faints or foeep. Thefe Chrift laid he muft bring. 
This is eafily illuftratecl by a few accounts in the New 
Tefcament. Lvdia was one of Chrij'f s Jheep. She was a 
worlhipper of God. though not of that fold ; as foon as 
fhe heard Chrift's voice in Paul's preaching, her heart was 
opened to attend to the things fpoken by him. and fhe was 
immediately baptized and brought into the fold with the 
apoftles and faints. Cornelius was another of Cleft's 
fheep. He was a devout man, one Who feared God alway, 
and gave much alms to the people. God heard his 
prayers, and told him to fend for Peter, who fhould tell 
him what he ought to do, not what he ought to believe^ 
for he was already a believer. When Peter came, he told 
him of Chrift ; he believed him to be the Meffiah, was 
baptized,, and came into the fold with the apoftles. Th* 
Eunuch was another of Chrift's fheep % he was a worfhip- 
per of God, and a believer in the MeiTiah, before Philip law 
kim ; and had been a long journey to worfhip the God he 



( 2 8 ) 

loved* and whole word he believed. When Philip told 
him of Jeius as the hbffiab, he at once declared his belief 
in Jeius. as the Son of God ; as a proof of it, he iubmit- 
ted to his command, and by baptifm came into the fold of 
npqftles and faint i at fernfalem. This meaning of 
other jheep is plain, and 1 do not fee how any peribn can 
diipute it. 

I add one remark on John xv. 16. mentioned bv Mr. 
B. in page 13 : "Ye have not chofen me, but I have cho- 
lera you, and ordained you. that you fhould go and bring 
1 fruir. and that your fruit fhould remain. v Mr. B. 
has quoted part of a ientence, and left all thisout : ar.d cr- 
dyom% that \:u j,?:u!d go and bring forth fruit. It is 
plain that their being chzfen, here means their being chef en 
as preachers. Theie were ordained as well as chofen. This 
has no reference to any but the cpfhs. We all know, 
that if a man is chef en and ordained* ibme others did it. 
text, as well as ieveral others he has quoted, are mil- 
led^ I have read Mr. R's fir ft proportion, <; What 
plied in being called according to God's purpofe ?*• 
And I have not diicernment enough to find an explana- 
tion of furpafe in it. I do not find effectual calling ex- 
plained, nor election. What he means by his proportion, 
is this, as I understand it : ii All that ever have, and all 
that ever veill bJieve, v: ere given toChrif :n t . e covenant 
if redemption before the v:; rid began." See page 12. This 
is all he has made out that I can fee. This he has 
proved, as Mr. Oigood proved infant baptifm from texts 
twbicbfo) about it, Mr. B's iecond proportion is 

this : ;; To {hew, that ail who are thus called, do really 
lovt God/' 

He has been very unfcriptural in illuftrating his fir ft 
proportion ; and I do no: expect to find this icriptural* 
if it agrees with the other. 

Ik mewing what it is to love God,, he fays, page 16. 
"To love God, in the ienie of our text,, is to feel and exer- 
eife a temper of heart, correiponding in iome good degree 
to the requirements of the divine law.*! 

If I had not been intimately acquainted with Mr. B. I 
ihould have laid, en reading this, he is either unacquainted 
with heart religion^ or elle he has forgotten that he was. 



( *> ) 

yurged from his old Jin, I cannot find one word m this 
proportion* concerning the tvirk of the Spirit of God on 
the heart. He fays, M To love God, is to feel and i ix- 
ercife a temper of heart, coiTefponding in fome good de- 
gree to the requirements of the divine law J' I am afton- 
Ilhed at this ! Had I wrote in this manner, it appears to 
me that my readers would have called me an Arm:nlan> or 
a do-a-id-ll-ve preacher. They would, it appeal: to me, 
have faid, that he does not know what the k>ve of God is. 
This description of loving God will, I believe, plea'e all 
the pharijees and hypocrites in the world. Afk them, Do 
you love God ? I de in fome good degree ; mv mind in 
fome meafure corre [ponds nvith the requirements of the di- 
vine la*w. This is the very language of thofe who a T ere 
never bom again. Had Mr. B. laid, Ever) 7 perfon is by 
nature a hater of God r and none love God, until " the 
love of God is fhed abroad in the heart by the Holy Ghoit ;'* 
and that thofe who love God, partake of the is divine na- 
ture ;' s and that ".he that loveth, is born of God, and 
knoweth God:" it might have been ealily proved from 
the Scriptures of truth, and the experience of every child 
of God on earth. I think the H:ly Ghoft is not mention- 
ed once- through all he has faid upon his propofi+ion ; 
neither is the <u)6tl of the fpirit mentioned. He calls it a 
heavenly temper^ and a delight in the divine character, &c. 
To love God is to delight in God as our only portion, 
feeling his love fhed abroad in our hearts by the Holy GhoJ? 9 
by which we can fay*. " Whom have I in heaven but thee, 
and there is none upon earth I defire befides thee." 

In Mr. B f s third proportion, :i That all things work 
together- for good to them that love God,' 5 he has mifrep- 
refented the text. He calls it a promife. Page 23. i; The 
promife in our text, is deiigned to be of common ufe to all 
believers." This is not a promife, neither is it fo expreff- 
ed in the Scriptures. Paul fays, s; And we know ^wt all 
things work together for good to them that love Wod," 
&c. Paul and his brethren knew this by experience. 
They had tried thefe things and found it fo ;. he does not 
fay all things fhall work, but we know all things work 
together for good to them that love God ; to them who are 
the called according to his purpofe. 
C 2 



( 30 ) 

A tew remarks on his improvement may fuffice. lit 
page 24, he fays, " From the fubjeft thus opened and ex- 
plained, we fee mod clearly the fafety and happinefs of the 
people of God v " 

By the people of God. Mr. B. means, " All that ever 
have or ever will believe.' ' If this is true, that all who 
ever have or will believe, are Chrift's or God's people,, 
then fome of the New Teftament is falle. Paul fays, Rom. 
ix. 25.. 26,. u As he faith alfo in Oiee, I will call them my 
people which were not my people" " And it fhall come 
to pafs, that in the place where it was faid unto them, ye 
are not my people, there fhall ye be called the children of the 
living God." 1 Pet. ii. 10. " Which in time pad were 
not a people ; but are now the people of God, which had ?iot 
obtained mercy ; but now have obtantxd mercy" If thele 
places mean as they lay, they mean fomething very differ- 
ent from what Mr. B. has dated. If what he has faid is 
true, the people of God were never in danger ; and conie- 
quently, ail the terror which the unconverted fheep of 
Chrid (as he confiders them) feel, is imaginary, or a de- 
ception which they are led into by the Holy Ghod. When 
the fianer fir (I fees his fituation, lie fees himfeif in danger \ 
he icts himfeif expoied to eternal damnation. Is this real ? 
Does the Holy Ghod fhow him this ? It does. Accord- 
ing to Mr. B's plan, he is not in danger, though he thinks 
he is. When a perfon is delivered from wrath to come, 
does he fay, " I was always fafe, though I. did not know 
it. I was always one of God's people or Chrift' $ Jheep> 
though I did not fee it ? Does he praiie God that he has 
fhowed him how fafe he has always been, becaufe " that, 
conformable to an eternal purpofe" he was "in ChriR Je- 
fus, and confequently freed from condemnation ?" No. 
Inftead of this, he fays, 1 was a child of wrath, even as 
©thers. I faw myfelf Jinking, and then the Lord helped 
me, when every other refuge failed me, If ever a perfon 
is taught of God, and taught right, it, is when he is nrft 
born into the kingdom. At that time, he never thinks of 
Mr. B's purpofe plan;: but to the contrary. He fees a 
boundlefs fuinefs in Chrift. for all who put their truft in 
him. I believe the people of God are fafe, and that they 
sure kept by the power of God through faith ualo lalva* 



a 1 



tion ; that all his faints are in his hands, and that none fhal? 
pluck ChrifVs fheep out of his hands. I heard a man fay 
not long ago, that all his hope was founded on this, " That 
he was chofen in Chrift before the foundation of the- 
world p believing this, he felt fafe,.and in no other way. 
Such a hope as this, is fuitable for hypocrites, deceived per- 
form, fataliftsy atheifts, deijis and epicureans. To a living 
chriftian this would be nothing. When Paul fpeaks of 
his hope, he fays, "And Lord Jefus Chrift, which is 
our hope. 51 When he wrote to the Coloffians, he told, 
them what the my fiery was, "Chrift in you the hope of 
glory," Col. i. 27. " This is a lively hope. & good hvpe.. 
A purifying hope. A hope, that makes not afhamed. A, 
hope, like an anchor to the foul, and a hope which makes 
the believer rejoice. " Rejoicing in hope" Every thing 
without this is nothing but deception., T* 

Mr.. B. fays, page 26. " Our fubjeft fuggefts the only 
folid ground of hope to the anxious {vnx&x" What is it ? 
Why, (as I underftand him) there are To many to be faved, 
and the reft to be damned ; your being troubled,. is fome 
fign that you are one of that number ; and if you. are, you- 
cannot mils of heaven ; if you are not, hell is your por- 
tion for unbelief; though God never meant you fhould 
be faved. When I hear iuch things as thefe preached, I 
cannot but compare the meeting-houie to a lottery ofEce* 
The manager advertifes tickets, and p relents his fcheme — .- 
four blanks - to one prize. — Four chances to lofe, one to 
win. If you do not buy a ticket, you certainly will not 
draw a prise ; if you do, there is but one fourth 'part of a 
profpeft for gaining, that there is to meet with the lofs. 
This plan fays to me, It is determined from eternity how 
many will be faved ; fo many will be faved, and no more. 
You muft repent and believe, and if you are one of the elecJ^ 
you will be faved, and if not, you can but be loft. If you, 
are loft, you. will have this for your comfort, you tried to 
be faved;— but obferve, the minifter fells the ticket. 

If I believed Mr. B's. plan, I think I fhould lay my 
Bible away and fay no more ;. for upon his plan, there 
will be as many faved without preaching as with. Thi$ f 
" God, will gather in his elecV' is the eafy chair ^ whick. 
thofe reft upon who are « at eafe in Zion>\ 



( 32 J ' 

Mr. B. fays, " There is no other foundation on which 
tinners of any defcription can build a hope of falvation, 
but that which is laid in the eternal purpofe of God." 
He means this, fo many to be faved, and fo many to be 
damned. He fays,, page 27. " Many have faid* If this doc- 
trine be true, it is very difcouraging."' This is not true. 
This doctrine he pleads for, is the moft encouraging the 
finner ever hears. It delights his heart to hear, that if he 
is not faved, it will bebecaufe God never meant he fhould 
be faved, Here he refts eafy, only as the Holy Ghoft re- 
proves him of fin. A man might preach fuch fluff as this 
all his days, and a finner would never be alarmed ; but to- 
the contrary. A man in Bofton told me that one of his 
daughters had her attention much called up, and appeared 
much concerned for her foul. She went to a lefture one 
evening,. and heard a Mr. B — s preach, that fuch a num- 
ber would be faved, and no more. She came home, and 
laid (he had no trouble about herfelf ; for if fhe was to be 
faved, fhe fhould be, and if not, fhe could not help it, and 
left off going to meeting from that time. I believe the 
devil will be forry when men leave off preaching fuch 
abominations as thefe for gofpel. 

Is this the only ground of hope ? Read this : " God/0 
loved the world, that he gave his only begotten Son, that 
ivhofever believeth on hi?n Jhould not perifh, but have 
tverlafing life. Look u?ito me and be ye faved) even all ye 
ends of the earth. The fame Lord over all, is rich tovcard^ 
all that call upon him ; and it Jhall come to pafs, that who- 
foever/hall call upon the na?ne of the Lord, Jhall be faved \" 

1 have heard fome of Mr. B's moft difcerning hearers 
lay, he preaches tvjo forts of doctrine ; and J have heard 
fome of the Antinomian Calvinifts fay, he was an Arminian; 
he has given a proof of his preaching two forts of doctrine. 
X heard him once fay, in a fermon, that u The finner s fal- 
vation depended on the^immutable purpofe of God." This- 
is one fort of doftrine. Before he ended his fermon, he 
faid, ;; Sinner, will you cut off the only limb on which 
your falvation depends ?"~ Here is another fort : In page 
7, of this fermon, he fays, " Yet we are affured, that the 
calling of the Gentiles is not the effect of any change in 
their moral condition^ but according to the eternal purpofe^ 



( 33 ) 

which htpurpofedm Chrift Jefus our Lord.' * Here is 
one fort of do&rine. In page 27, he fays to the finner, 
M You may reft ajfured. that God has never purpofed to 
fave any in imptnitency and unbelief, nor to damn any, who 
repent and believe the gofpel." Are you not commanded 
to "leek firft the kingdom of God ; to ftrive to enter 
in at the (trait gate ; to labor for the meat whick endureth 
to eternal life ; to repent and believe the gofpel ?" " If 
thefe are commanded duties, under the gbipel difpenfa- 
tion, and you live and die in the neglect, of them,, be af- 
iured you will not be condemned, for what God has done, 
or not done ; but becaufe you have violated the holy law 
of God, and neglecled and defpifed. the great falvation.** 
Here is another fort of doftrrne. If thefe things are not 
contradictions, I know not what contradictions are. I 
know (omething how Mr, B, felt, 1 think, when he wrote 
this ; for once I held as he does*, I found this purpofo* 
plan in Dr. Gill's book ; and this gofpel \difpenj r ai "ton of rc- 
pentance and faith, in the New Teftament.. I thought 1 
muft Ji61d both, though L never could fee it conhftent ; 
and it was feldom that I ever brought out both in one fer- 
mon, as he has here. In page pj^ Mr. B. has overthrown, 
all the reft of his fermon ; if this, laft quotation from. 
him is true, all the reft is falfe ; if all the reft is true, this 
is falfe. If the calling of the Gentiles is not the effeft of 
any moral change in them \ then, <; Calling on the name of 
the Lord for falvation," is all a fham ; leeking the king- 
dom^ ftrivingto enter in, laboring for durable meat,, repent- 
ing, and believing,- are all imp e fit ions on the world ; but, 
bleffed be God, things do not ftand in the New Teftament 
as they do in Mr. B's fermon. All is confiftent there ; 
a glorious door of hope is opened there, and the Lord declares, 
that all who believe in Jefus fhall be faved. I uied to* 
wonder what this place meant : Iia. xxx. 20. i; Yet fhall 
not thy teachers be removed into a corner any more ; but 
thine eyes fhall fee thy teachers." Reading Mr. B's fer- 
mon has explained it ; he is removed into a corner. Many 
creatures have been caught by being cornered, who other- 
wife would have gone clear. 1 think he is fairly comertd.{ 
one fide is made of : Calvinijm, and the other of Scripture* 
In page 27, he has made them meet^ and when they met i he, 



C 34 ) 

was in the corner. He has tried to get out ; the candid will 
judge whether he has or not. The Cakviniftic fide is fo 
low, that he may poflibly leap overfuch a wall. Chrift fays, 
*'• By me if any man entering he fo all go in and out, and find 
pafture" ChrifVs doclrine has no corners to it ; but Cal- 
vin Vhas. I hope that Mr. B. may be delivered from this 
fmoke, and brought into the free air of the New Te {lament 
doctrine ; where he may breathe freely, and be feen by 
thofe who receive him as their teacher. 

I shall clofe my remarks on Mr. B's f<frmon by add- 
ing a quotation from the Monthly Anthology, being re- 
marks on the above fermon., in which I think the writer 
has donejuftice to the author and the fermon. His words 
are theie : 

• ' " A critical knowledge of the Scriptures is orna- 
mental in Chriftians of every clafs ; but it is especially 
neceffary in thole who are fet for the defence of the gof- 
pel. We hope there is no deficiency in this reipecl in the 
author of this fermon ; yet it ieems calculated to give no 
very favorable idea of either his talents or his learning., 
It is built on Rom. viii. 28. And <we kno<uu that all 
things ^work together for good to them that love God, to them-- 
*who are called according to pntpofe* The latter part of" 
the verfe is exegeticai of the former, and the entire paffags 
very naturally ceachess this^ eonfotatory truth, " that all 
afiiiftions operate the benefit of thofe who love God, and. 
who make a proper ule of the ipiritual privileges, which 
they are elected to enjoy." But Mr. B. guiding him [elf 
by the Englifh translation of the Bible, unhappily places- 
the principle iirefs of his teaching on a word which is 
not in the text : deducing thence the following doctrine, 
" That the eternal purpofe of God is the foundation of 
effectual calling. " If fuch a doctrine is promulgated in 
the .Scriptures, and it is not within our p relent province 
to controvert the notion, it does not appear to be taught 
m the paffage before us. For, when cioiely examined, 
and the wore i his, as it ought to be, is omitted, the founda- 
tion of our author's hypothesis is removed, and the who!* 
ftrufture of big difcourie falls to the ground," 



the ESSENCE of CALVINISM. 



J.N the feventeenth century, after Calvin had, by 
force of arms, driven his do&rine through Geneva int# 
Scotland, fome of the Prefbyterians undertook to reduce 
it down to the ftrongeft part, which is the ejfence of k. 
This is mentioned by Dr. Mofheim, in Vol. 5, page 395, 
which it this, " That as the Eleft cannot fall from grace, 
nor forfeit the Divine favour, fe it follows, that the 
wicked aftions they commit, and the violations of the 
divine law with which they are chargeable, are not really 
Jinful) nor are to be confidered as inftances of their de- 
parting from tbe law of God ; and that, confequently, 
they have no occafion either to confers their fins, or t@ 
break them off by repentance. Thus adultery, for exam- 
ple, in one of the eleSl^ though it appearj£#/#/ in the fight 
of men, and be confidered univerlally as an enormous 
violation of the divine law, yet it is not a fin in the fight 
of GocL, becaufe it is one of the effential and diftin&ive 
characters of the eleB^ thaftiiey cannot do any thing 
which is either difpleafing to God, *©r prohibited by 
Xht law." 

1 bo mot think that all the Calvinifts hold to what is 
liere quoted ; but I believe that Calvin's election amounts 
to this, and that every thing wrong is founded on this 
fatal plan^ called election. There are ibme of the Cal- 
vinifts who appear as though they thought ,they had 
nothing to confefs or refent ©f. They fay things and de- 
ny them ; they promife and do not perform, and yet (ay 
they have done no harm. I think Dr. Stillnian's treat- 
ment to Mr. Emmons is a proof of it, Mr. Emmons 
was excommunicated for three things : 

1 ft. For leaving the do&rine of that church, which 
they call the d©£lrine of Chrift. \It is not /aid whether 
it was the doBrine in the old platform or in the new one 
made year before I afJ\ 



( 35 ) 

23. For faying twice in his own pew, after meeting, 
that iome people would be baptized at Weft-Bofion. 

3d. For notifying in the Centinel a baptifm in the 
fame place. 

For thefe three things he was turned out of the fir ft 
Baptift Church in Bofton ! ! ! 

When Mr. Emmons defired a copy of his crimes, the 
Doctor told him he would give it to him, " but it would 
take time." Afterwards he called again ; the Doctor 
then refufed to give it to him, or even to let him Tee the 
records. He then fent a letter to the church, defiling 
them to authorize their paftor to give him a copy of the 
charges brought againft him ; — the letter was voted out 
of the church, without being even read. This I had 
from Mr. Emmons in writing. 

This docTxine appears to me to agree with the ^Jfenct 
$f Cal~ji?iifm. This is ftronger than the bones of it. 
Let the candid judge whether this is chriftian treatment 
©r not. When I fee what Calvinifm leads men to. I am 
iiQund to reject it as a doctrine of men. 

IO BE CONTINUE*. 



THE LIGHT NOT CLEAR, NOR DARK. 



A 

DISCOURSE, 

DELIVERED AT HOPKINTON, {n. h.) 

THURSDAY SEPT. 5, 1804. 
AT A MEETING OF A 

CHRISTIAN CONFERENCE. 



BTELIAS SMITH. 



PUBLISHED BY THE REQUEST OF THOSE WHO HEARD IT, 



" A'l fcripture is given by infpiration of God, and is profitable for 
doctrine, for reproof, for correction, for inftrudtion in righteouf- 
nefs." Paul. 

14 See, I have this day fet thee over the nations, and over the 
kingdoms, to root out, and to pull down, and to deftroy, and to 
throw down, to bui ! d, and to plant.'* Jer. 

* Ye worihip ye know not what." Jesus. 



£0$TON t 
Frinted for the public — fo'd by Daniel Conant, No. 9, J09EFH 
PulsifeRjNo. 36, Back-Jireet. Mrs. Hillman, No<),Prince-flreeU 
Bernard B. Macanulty, Salem. Pierce, Hill and Pierce, 
Port/mouth. JOHN BurgiN, Eaflport, (Mains.) JOSEFH BURGIN j 
Ail inflow n* Jo NATHAN Carleton, Haverhill, 



1805. 



A 



DISCOURSE, &c. 



X HE fubjetrt I have on my mind to communicate, and 
which invites your candid attention, is contained in Zach- 
ariah xiv. 6, 7. " And it (hall come to pais in that day, 
that the light mail not be clear nor dark ;-but it (hail be 
one day known to the- Lor*d ; not day nor night, but it 
ffiall come to pafs, that at evening time it fhall" be light." 
There is no doubt in my mind, that thefe words lefered 
to fomething which had not taken place while Zacharah 
lived ; the words are a prophecy, and refer to the time 
when the man fhould be brought forth whole name is the 

BRANCH. 

1 fhall endeavor to fhew you the meaning of three ex. 
preffions in the text. 

I. The day, mentioned here. 

II. What is meant by the light being not dear nor 
dark ; or not day nor night. 

III. What is meant by the light at evening time. 

I. I a??z iofcevj w&ai is meant -}' that day, mentioned in 
tie/} verjjj. 

The word day here, means *11 the time from the birth 
cf Chrift to the end of the world. When Chrift was born, 
the fun of righteoufnefs arcfe with healing in his wings* 
That this is the meaning of the word day, is plain from 
feveral parts of the fcriptures. Chrift fays, John viii. 56, 
''-Your father Abraham rejoiced to fee my day ; and he 
faw it and was glad." This day was the one Chrift made 
as the fun of righteoufnefs ; this is mentioned in Pfalms 
cxviii. 24. u This is the day which the Lord hath made; 
we will rejoice and be glad in it." This day Abraham 
faw and it made him glad. David rejoiced in this day ■ 
he, fpeaking of Chrift the ion who makes this day lays, 
2 Samuel 23, 4. "And he fhall be as the light of the 
looming, when the fun rifeth, even a morning without 



(4) 

j — in 

clouds ; as the tender grafs fpringing out of the earth by 
clear fhining after rain/' 

As it is plain that the day means the time when Chrift 
as the fun cf righteoufnefs arofe, it may not be amiis to 
give a (hort defcription of the time which preceded this 
day, which was darknefs or night ; this was from the time 
that the fir ft Adam finned, to the coming of the fecond 
Adam, " the Lord from heaven." 

This time was called darknefs. Ifa. ix. 2. " The peo- 
ple that walked in daxkkees have \zz\\ 2. great light." 
Luke i. 79. " To give light to them that fit in darknefs." 
All the prophets and their prophecies may be coniidered 
as fo many flars (liming in this night to give light. The 
Jewifh difpenfation may with propriety be coniidered as 
the moos giving a borrowed light from the fun ; but like 
the moon, it was continually changing ; it appeared in the 
lull when Solomon built the temple, *' and the glory of 
the Lord filled the houfe." Before the fun of this day 
arofe there was one like the morning star who proclaim- 
ed the rifing of the fun cf righteoufnefs ; this was John the 
Eaptift who went before ChriiVs face as the morning ftar 
goes before the face of the fun. Zachariah had this idea 
of him when he faid, Luke i 76,78. "And thou child, 
fhak be called the prophet of the higheft, through the ten- 
der mercy of our God ; whereby the day spring from 
on high hath viiited us, to give light to them that fit in 
darkness." Chrift fays of John, in Jhn, v. 35. "He 
was a burning and a fhining light, and ye were willing 
for a feafon to rejoice in his light." As the morning 
star ceafes to fhine after the sun comes ; though it ftUl 
exifts; fo it was with John, he fays of Ch rift and himfelf, 
John iii. 30. " He muft increafe ; but I muft decreafe." 
The rnoon is feen in the day time, thought gives no light ; 
fo It is witruhe Jewifn wo r (hip fince Chrift came -> it is f^n 
as a u law contained in ordinances ;" but like the moon, 
M even that which was made glorious had no glory in this 
refpecr; by reafon of the glory which excelleth," Cor. ii. 
3, 10. This brings me to fpeak particularly of the be- 
ginning of this day which was at the biitli of Chrift. This 
i$ plain from what the angel faid to the Shepard that 
night Chrift was born. It is evident, that Chrift was born 
in the night, and that the angels brought the news in the 
night 3 yet when the angel addrefled the affrighted Shep- 



Is) 

ards, he called the time day. Luke II. n, "For unt# 
foil is bom thi s day, in the city of David a faviour, 
which is Chrift the Lord." When he was born this pro- 
phecy was fulfilled, Malichi. iv. 2. " But unto you that 
fear my name ihall the sum of righteousness arife with 
healing in his wings. " We are told that there was with 
the angel a multitude of the heavenly hofts, praifing God ; 
it is likely to me that Abraham was one of the heavenly 
hofts who that night faw Chrift's day and was glad, and 
though the heavenly ho ft is called angels ; yet it is the 
fame name which John calls one of the prophets by ; which 
he converfed with on the Ifle of Patmos. When Simeon 
few Jefus the fun of this day in the temple, he called him 
a light* Luke ii. 32. "Alight to lighten the Gentiles, 
and the glory of thy people Ifira&L" Chrift fays of him- 
felf, John viii. 12. M I am the light of the world," and 
John fays of him, John i. 9. " That was the true light., 
which lighteth every man that cometh into the world. " 
Chrift fpeaking of himfelf to Nichodemus fays, John iii. 19. 
u And this is the condemnation that light is come into 
the world." He muft mean himfelf. The day difcovers 
things which are hid in the night. Bv Chrift, the fun, 
many things are made known which were hid from ages 
and generations; he brought them all to light ; they exi-N 
ed before, but were not ieen till this day dawned. He 
littered the dark fayings of old, and brought life and tor- 
mortality to light ; or {hewed it to the world, and gave 
aflureance of it to all men in being raifed from the dead. 
If any great work is to be done the day is the time for 
doing it ; Chrift's church or kingdom was built in this 
day, and is " a city fet on a hill which cannot be hid. * 
The nature of G@d, of man, and the way of falvation is 
discovered by this day light as it never was before, • asu 
well may we fay, 66 this is the day the Lord has made," 
and we may fay as David did when fpeaking of this day, 
Pfalms cxviii, 27. " God is the Lord which hath the wed 
us light." 

Having giren this fhort defcription of the day, I (hall 
now mention feveral things which the fcriptures fay fnould 
take place in that day. 

1 It is faid in Ifaiah, xxvii. 18. "And it (hall come 
to pafs in that day that the great trumpet {hall be blown, 
and they fhall come which were ready to perilh in the land 
A 2 - 



t*7 

of Afyria, and the outcafts in the land of Egypt, ai 
fhall worfnip the Lord in the holy mount at Jerufalem." 
This fame trumpet is mentioned in Zach. ix. 14. < ; And 
the Lord fhall be feen over them, and his arrow (hall go 
forth as the lightning, and the Lord God fhall blow the 
trumpet, and fhall go with whirlwinds of the fouth." 
This great trumpet which liaiah fays fhall be blown, and 
which Zachariah fays the Lord God fhall blow, mud mean 
the gofpel, of which Paul fays, Rom. x. 18. ^Thclrfiund 
went into all the earth, and their words unto the ends of 
the fforld," This great trumpet being blown had refer- 
ence it is likely to the trumpet of the jubilee, mentioned in 
Lev. xxv. 9. " In the day of attonement fhall ye make the 
trumpet found throughout all your land/' This in a 
great meafure was accompliihed when Peter preached the 
gofpel to the people of every nation, under heaven who 
heard him preach at the day of penticoft. By the blowing 
of this trumpet many came who were ready to perifh, and 
woilhiped the Lord in his holy mount at Jerufalem. When 
the apoftles preached, the Lord was £qqi\ over them, and 
the Lord blew the trumpet by preaching and enabling 
them to preach the gofpel to every nation, tongue, and 
people. This has actually taken place in Christ's day* 

2. It isfaid, in that day the names of the idols fhall 
be cut off, and that the prophets fhall be afnamed. 
Zach. xiii. 2. "And it fhall come to pafs in that day 
faith the Lord of hefts, that I will cut off the names of 
the idols out of the land, and they fhall no more be re- 
membered ; and alio I will caufe the prophets, and the 
unclean fpirit to pafs out of the land/' verfe 4 " And it 
fhall come to pafs in that day, that the prophets (hall be 
afhaTied every one of his virion, which he hath prophefied^ 
neither fhall they wear a rough garment to deceive. 5 ' 

This prophecy was really accomphifhed in the time cf 
Chrifl and the apoftles. The names of the idols were cut 
off, when the people were " turned from dumb idols to 
ferve the living God." The falfe prophets were afnamed ; 
witnefs Elymus the falfe prophet, who was ftruck blind for 
oppofing Paul. Many others were alhamed of their de- 
ceptio is which they practifed, while they wore a rough 
garment like the true prophets to make the people think 
they were true ones, or, as the Pharifees who woie 
long robes and deceived the people by their hypQcricy> 



( 7 ) 

which Chrift made them afhamed of; It is fait!, " and all 
his adversaries were afhamed." In Chrift's time or that 
day, unclean fpirits paifed out of the land, when he call 
them out and faid " come no more into the man." 

3. It is faid Ifaiah xxix. iS. "And in that day 
{hall the deaf hear the words of the book, and the eyes o£ 
the blind (hall fee out of obfcurity, and out of darknefs." 
This was accomplifhed while Chrift was on earth. Men 
who were deaf, heard the words of the book, the gofpel of 
their falvation ; thofe who were deaf through oppofition, 
heard the gofpel and rejoiced in God ; thofe who were 
born blind received their light, as was the cafe with the 
man whom Chrift give fight unto, and many others. 
Chrift fays, " the blind receive their fight, the deaf hear. 
Thofe who were ignorant of the gofpel faw the glory of 
it ; this is mentioned when Chrift went into the border of 
Zebulon and Nephthalim. math. iv. 16. " The people 
which fat in darkness, faw great light, and to them 
which fat in the region and the fhadow of death, light 
is fprung up." It is faid of Paul, Acts xxvi. 18, that his 
work was, " to open their eyes, and to turn them from 
darkness to light." Thefe things are fo plain that there 
is no room to difpute them, without difputing the hiftory 
of Chrift and the apoftles. 

4. It is faid, Zachariah, xxii. 3, " And in that day 
will I make jerufalem a burdenfome ftone for all people 5 
all that burden themfelves with it ihall be cut in pieces, 
though all the people of the earth be gathered together 
againft it." This was accomplifhed in Chrift, the apoftles, 
and believers in Jerufalem, and other places ; they over- 
powered their oppofers. Chrift was a ftone fee ac nought 
by the builders ; the apoftles were ftones and the faints 
were " living ftones," and always burdenfome to thofe 
who undertook to handle them. Thefe inhabitants of 
Jerufalem were dreaded by all their oppofers, and when 
they preached in Jerufalem, their oppofers cried out, 
* ( you have filled Jerufalem with your doctrine ;" all who 
oppofed Chrift and his followers were broken, as Chrift 
faid, " whofoever falleth on this ftone fhall be broken ;" 
he meant thofe who oppofed him and his followers ; bare- 
ly oppofing Chrift, will break in pieces thofe who do it ; 
but, thofe whom he fights againft, or on whom this rock 
fails, it iha!3 grind them to powder. Chrift and his follow* 



( 8 ) 

crs have been dreaded by his enemi 

cd, when it is feen rolling down a m<>unta.:. 

on any one it is certain death. The doctrine pre t .c:. ..t 

Jerufalem is a burden to this day, and thofe who preach 

it, are (till a burdenfome ftone. This prophecy cone ern- 

ing that day is accomplifhed. 

5. It is faid, Zachariah, xii. 8. " In that day fhall the 
Lord defend the inhabitants of Jerufalem, and he that is 
feeble among them at that day fhall be as David ; and 
the houfe of David fhall be as God, as the angel of the 
Lord before them." Thefe men who w r ere a burdenfome 
ftone, were much oppofsd by their enemies ; but it is faid, 
the Lord fhall defend the inhabitants of Jerufalem. This 
the Lord Jefus did ; he faid, " Lo I am with you," when 
they put the apoftles in prifon, an angel let them out, and 
would not let their oppofers hurt them, while they were 
preaching in the temple. The .Lord faid to Paul, *' fear 
not, no man fhall fet on thee to hurt thee," and he fa) s, 
«* The Lord flood by me," and, "having obtained help of 
God 1 continue until now." This is plain, that the Lord 
de f ended thefe inhabitants of JeYufalem in that day. 

It is faid here, that " the feeble among them fhall be 
as David." The fmalleft, weakeft believer in Chrift, like 
David, fhall be every where victorious, and like hinl 
u through God do valiantly." " The houfe of David 
fhall be as God, as the angel of the Lord before them." 
This means Chrift who was of the houfe of David, he was 
as God, as an angel, having " ail powei in heaven and in 
earth." 

6. It is faid there fhould be holinefs in that day in a 
very extenfive fenfe. Zach. xiv. 20, 21. "In that day 
fhall there be upon the bells of the horfes, holinefs to the 
Lord, yea every pot in Jerufalem and in Juda fnall be 
holinefs unto the Lord of hofts." This is thought by 
fome to refer to a time yet to come, and though it may; 
yet this is certain, that the apoitles were called unto holh 
ness, and that the faints were to poffefs their veffels in 
fancliHcation, and that they were to be holy in all manner 
of cenverfation ; being directed by a Holy Spirit, holi- 
ness was what they all aimed at ; they were called with 
an holy calling* were holy brethren* the holy temple of God* 
lifted up holy hands, had the holy fcriptures* and as the Elect 
of God they w r ere holy and beloved. There never will be a 



(9) 

time when greater holiness fhall be on earth among 
faints, than there was in the time of Christ, the Apos- 
tles, and primitive Christians, 

7. It is faid, Zach. xiv. 8. "And it fhall be in that 
day, that living waters fhall go out from Jerufalem ; half 
of them towards the former fea ; and half of them towards 
the hinder fea ; infummerand in winter fhall it be. " This 
according to Chrift's^words mud mean the Holy Spirit 
which was firft poured out upon thefe inhabitants of Je- 
rufalem, and run to all believers, as well as the apoftles 
who had the firft fruits of the fpirit. Chrift fays, John iv. 
lc. "Thou wouldeft have afked of him, and he would 
have given the living watfrs." verfe 14, "But whofo- 
ever drinketh of the water that I fhall give him, fhall never 
third ; but the water that I fhall give him fhall be in him 
a well of water fpringing up into everlafting life." John 
vii 38, " Ke that believeth on me, as the fcripture hath 
faid, out of his btlly fhall flow rivers of living waters.'* 
verfe 39, " But this fpake he of the fpirit, which they that 
believe on him fhall receive." Thefe waters mnning half 
one way, and half the other, appear to me to mean, that 
God " put no difference between the Jews and Gentiles" 
for he "poured out his fpirit on all flefh," fo that there 
was " no refpect of peribns with God." Thefe living 
waters have gone out of Jerufalem, and are running to 
this day ; this prophecy has had a glorious accomplifh- 
ment. 

8. It is faid, Zach. xiii. 1, " In that day there fhall 
be a fountain opened to the houfe of David, and to the in- 
habitants of Jerufalem for fin and uncleannefs." This 
fountain means Chrift whofe blood cleanfeth from all fin, 
David fays, Plalms xxxvi, 9. «' For with thee is \hz foun- 
tain of life." Joel fays, chap. iii. 18. " And a fountain 
fhall come forth of the houfe of the Lord, and (hall water 
the valley of Shittim." Jeremiah fays, chap. ii. 13, 
" For my people have committed two evils, they have 
forfaken me the fountain cf living waters." This fountain 
was opened in that day to the houfe of David, and the in- 
habitants of Jerufalem, and was defigned for warning or 
to take away fin. This was opened when Peter told the 
Jews who had been the betrayers and murderers of the fon 
of God, that they muft repent and be converted* and that 
their fins fhould be blotted out. This fountain was not 



( io ) 

opened barely for the Jews ; but for the Gentiles al£b. 
Paul fays to the Corinthians, " but ye are waflied, &c." 
This fountain opened then, has remained open to this 
time, and will be fo long as this day lafts, and is now fuiE- 
cient to warn away crimes of the. de.epeft dye. 

9. It isfaid, Zach. xiv. 21. "And in that day there 
fliall be no more the Canaanite in the houfe of the Lord of 
Hods." This houfe means Chrift's church, which con-, 
fifts of believers only. Chrift's church or houfe, is com- 
pofed of believers in him ; it is faid "the Lord added to 
the Church daily fuch as fliould be faved." Men add 
fuch as (hall, not be faved ; but the Lord does not. 
" Chrift is a fon over his own houfe, whofe houfe are we if 
we holdfaft the confidence, and the rejoicing of the hope 
firm unto the end." 

In this houfe there is not one Canaanite or unbeliever. 
Paul fays, " the unrighteous fliall not inherit the kingdom 
of God, nor thieves, " nor no other character contrary to 
holinefs. 

10. It is faid, Zach. xiv. 9. " And the Lord fliall be. 
king over all the earth ; in that day. fliall there be one 
lord, and his name one." Many people think this verfe 
isa prophecy not yet fulfilled. It that day is come, 
this prophecy that the Lord fliall be king over all the 
earth, and there fliall be one Lord as his name one is now 
accompKfhed. We ought to remember, that when a pro- 
phecy is fulfilled the thing that was to ccme remains.. 
Things which took place in the time of the apoftles, re- 
mains till now. This verfe fays, " the Lord fliall be king. 
over all the earth. " This king is Jefus, the king of kings. 
When he afcended his throne, he was " king over all the 
earth;" " his dominion was then from fea to fea, and from 
the rivers to the ends of the earth. " God gave him at that 
time " the heathen for his inheritance, and the utmoft 
parts of the earth for his pofieiiion." This is the reafoa 
why Chrift faid, Math, xxviii. 2.8. " All power is given to 
me in heaven and in earth." He could not' have all pow? 
er in heaven and earth without being king over all the 
earth, Chrift fays the father hath given all things into 
his hands.- He has been king over all the earth ever fmce, 
and is fo now, and this makes the " heathen rage, and the 
people imagine a vain thing." The kings of the earth 
have fa. themfelves together againil the Lord and his 



( » ) 

anointed to break their bands ; but all their exertions are 
vain. Chrift is king of kings, and has them in his hands, 
and turns them as the river's of water are turned. When 
the tide from the ocean comes againft the river's the 
waters give back ; fo, when Chrift's power comes againft 
earthly kings it may he faid, " kings of armies flee a pace. " 
It is faid here, " in that day there ihallbe one lord." 
This took place at the' birth of Chrift. The angel faid* 
Luke ii. 11. " For unto you is born this day in the city of 
David a Saviour which is Chrift the lor d." Here Be is 
called the lord. Paul fays, Eph. iv. 5. " One lord." 
1 Cor. viii. 6. " But to lis there is but one God, the father, 
of whom are all things and we in him, .and oi. l lord 
Jefus Chrift, by whom are all things and we by him." 
John xiii. 13. " Ye call me mafter and lord, and ye fay 
well, for fo I am." This was the title his followers gave 
him, " lord teach us to pray." Peter fays, Acts x. 36. 
«* He is lord of all." In Rev. xvii. 14. it is faid " He is 
lord of Lords," chap. xix. 16. " And he hath on his 
yefture and on his thigh a name written, " king of kings 
and lord of Lords." This is plain, that from the birth 
of Chrift to this ttme, there has been one lord only. It 
is faid in, this verfe that his name fnould be one. This took 
place when Chrift was born, and remains fo till now. 
His name or authority is the only one that is real. His 
name is Jefus, and the only one who is " mighty to fave." 
Peter fays, Actsii. 38. " repent and be baptized every one 
of you in the name of Jefus Chrift for the remiffion of 
fins." When Peter came to the cripple he faid, Acts iii. 
6. " In the n ame of Jefus of Nazareth rife up and walk." 
When the rulers afked Peter by what name they had 
done this, he faid,' Acts iv. 10. "By the. name of Jefus 
Chrift of Nazareth." He then adds, verfe 12, " Neither 
is there falvation in any other, for there is none other 
name under heaven given among men whereby we may 
befaved." Paul, fpeaking of Chrift as lord and having 
a name fays, Phil. ii. 9, 10, 1 1. " Wherefore God hath 
highly exalted him, and given him a name which is above 
every name ; that at the name of Jefus every knee fliould 
bow, of things in heaven, and things on earth ; and that 
every tongue fhouid confefs that Jefus Chrift is Lord to the 
glory of God the Father " This was the name they 
prayed in ; this was the name Paul bore to the Gentiles 



( « } 

and kings, and this name ft all continue folong as the fun 
and moon endureth. This name is the fame now it was 
then, became Jefus is the fame lcrd over all, and is rich 
towards all who call upon him ; " for whcfoever ftall call 
upon the name of the Lord (hall be laved. " This name 
the ar.tient faints firnamed themfelves by, and their name 
from him was Christ-ians ; were all faints to fubmit to 
this one L0*B and one nam f, they would all be of one 
heart, one mind, one foul, and one judgment; and the 
watchmen would all fee eyelo eye. 

ii. It is faid, Ifaiah ii. i r. w The 1c: b of man 

ftall be humbled, and the haughtinefs of man ftall be 
bowed down, and the Lord alone ftall be exalted in that 
day." This took place among all who believed in Chrift 
and is true now ; every thought was brought in to nib- 
jeclion to Chriit ; though Saul Wis lofty; yet Paul was 
humble, and bowed down to Chrift, faying to us there is 
one lord Jefus Chrift, and he exalted to that degree, that 
he faid, " Chrift is all," and called himfel: Every 

perfon who loves him is humbled, and they bow at the 
name of Jefus, and confefs with their tongues that he is 
iort» 

12. This day is called, the day of . Iia. xxxil 
" For it is the day cf the Lord's :e, and the y 
of recompenfes for the controverfy of Zion." chap, h 

4. K For the day of vengeance is in mi] . and the 

year of my redeemed is come." This means the deft ruction 
which came on Chrift's enemies who oppcfed him and 
his gofpel, and particularly it means tl 
came on the Jewift nation, when they were overcome 
the Romans, their city taken and they fain, or carried 
into captivity among all nations. Chrift fays, Luke 1 
2c, 22. " And when ye ftall fee Jeruialem compared with 
armies, then knew that the defolation is nigh. For thefe 
be the d ngednce y that all thinj . 

may be Fulfilled." This is plain. Here he difplaved 
power, in the vengeance which he rendered to his enemies, 
and the fury tc his adverfaries. 

13. T::c_ mee ; yet it is 
called a day c? saLvatioh. 16 • 8. " In a dat 
07 salvation have I helped thee." lined by 
Paul, in 2 Cor. vi, z. "For he faith, I have he - in 
a time accepted, and in the bay ct salya- ion have I 



1 



( «3 ) 

fbccoredthee ; behold now is the accepted time,behold now 
is the day of salvai ion." The meaning of this is, that 
in this day, falvation fhould be proclaimed to every crea- 
ture. Paul fays, " The grace of God which bringeth 
falvxtion hath appeared to all men." Titus ii. u. a And 
now, whoever {hall call on the name of the Lord fhall be 
faved. From the birth of Chrift till now, it has been a 
day of falvation) and bleffed be God multitudes are faved 
through faith in Chrift who is the author of eternal falvation 
to all who obey him," and who has faid " look unto me, 
and be faved, even all ye ends of the earth." Chrift fays, 
"he that believeth and is baptized mail be faved, and he 
that believeth not ihall be damned." 

14. This day is called a great and terrible day. Joel ii, 
xxxi. " The fun fhall be turned into darknefs, and the 
moon into blood, before the great and terrible day of the Lord." 
Malich. iv. 5. " Behold, I fend you Elijah the prophet 
before the coming of the great and terrible day of the Lord." 
Peter has fhewn that this meant Chrift' / day, and fays of 
the fpirit, poured out, Acts ii 16, 2\. " But this is that 
which was fpoken by the prophet Joel. The fun ihall be 
turned into darknefs, and the moon mto blood, before that 
great and note able day of the Lord." This was a great 
day, becaufe great things were done in it, fuch as never 
were done before. Chrift faid to Nathaniel " Thou (halt 
fee greater things than thefe." This day was not only 
great, but terrible, for the things done by Chrift and the 
Apoftles through the fpirit, were a terror to the ungodly ; 
the pleaching of the gofpel and the work of the fpirit is a 
te? ror to the ungodly to this day and ever will be. 

Elijah, that is John the Haptift came before thefe terri- 
ble things were djne, to prepare the way and let the peo- 
ple know what fhould be done. It is faid this day fha3I 
be a day of fire. Malich iv. 1. " For behold the day 
cometh, that (hall burn as an oven. This means the 
gefpd day. Ifaiah mentions this, Chap. ix. 5, " For e- 
very battle of the warrior is with confufed noifes and 
garments rolled in blood ; but this fhall be with burn- 
ing and fuel of fire." Malichi fpeaking of Chrift the 
meffenger of the covenant, Chap. iii. 2, fays, " But 
who may abide the day of his coming ? and who ihall 
tandwheahe appeareth i for he is like a refiner's fire, and 



( H ) 

'like fulter's foap." Chrift fpeaking of this fays, "Luke 
xii. 49, " I am come to {end free'?, the earth ; and what 
will I if it be already kindled." This fire was kindled 
by John, who was a burning and a fcining light. This is a 
war of fire ; for " by fire and fword will the Lord contend 
with all fleAi." His word or gofpel was a fire, and wlien 
Chrift fent it among the wood, hay, and finable of trad- 
itions, it confumed them ; the fame fire is now on the 
earth, it is now 2. day of fire > and many people are afraid 
all their religion will be burnt up. Thefe are a few of the 
many things which it is faid fhall be in thai day. Thefe 
things have been, are now, and will be till time ihall be no 
more. 

Many people, and even preachers are talking of a day 
to come, which they call the latter day gloiy. This is al- 
ready come. Paul thought he lived in that time ; he fays 
4i God hath in thefe lait days fpoken to us by his fon." 
Peter mentions that which fhould come to pafs in the laft 
day, < that God would pour out his fpirit on all fkih," 
and that it was accomplifned in his time. All the glories 
of God were manifefted in the days of the apoftles that e- 
ver will be, and when we fee God's glory as they faw it, 
we mall fay it is glory enough. Many think there is a 
time coming when a nation ihall be born in a day, which 
they think is the Millenium ; but I can find no fuch thing 
mentioned as a nation born in a day ; but to the contrary. 
It is faid, Ifaiah lxvi. 8. " Who hath heard fuch a thing ? 
Who hath feen fuch things ? Shall the earth be made to 
bring forth in one day ? or fhall a nation be born at once i 
for as foon as Zion travailed ihe brought forth her chil- 
dren." Here is no intimation of a nation being born in a 
day, but to the contrary. 

II. / am toJl-Tew what is meant by this> that the light of this 
day ft? all not be clear nor dark ; or not day nor night. By the 
light in 1 hat day not clear nor dark, is meant a time af- 
ter Chrift and the apoftles, when there fhould be things in- 
troduced into the world under the name of religion, which 
Chrift and^the apoftles preached againft, and which their 
doctrine condemned. The fentiments which caufed the 
day to be dark, were the fame which caufed darknefs among 
the people before Chrift came a light into the world. Chrift 
condemned all the falfe teachers who went before him ; 



calling them thieves and robbers ; he taught truth, they 
taught lies ; he condemned them ; they oppofed him. 
Every attempt to lay afide the doctrine of Chrift, was an 
attempt to introduce fuch things as would bring the world 
into that grofs darknefs, or ignorance they were in before 
Chrift came. In the days of the apoftles, there were 
many Ariti-Cbrifts ; or the myftery of iniquity which did 
then work, and as that was introduced, the doctrine of 
Chrift was laid afide, and what was'oppofite to his doctrine 
introduced and called the religion of Chrift, It had the 
name of Chrift's doftrine ; but not the nature of it. The 
doctrine of Chrift was fet afide, and fomething elfe intro- 
duced under the name of the chriftian religion. The Phari- 
fees fet afide the command of God to keep their own tra- 
ditions i this is the way Chrift's enemies did ; they fet afide 
his doftrine and introduced the very things he preached 
againft. This is what has made the light ®f this day not 
clear nor dark. There has been a time fince the apoftles 
days, when the light was not clear ncr dark, or not day 
nor night. The caufe of this was, laying afide what Chi;ift 
and the apoftles preached which introduced light into the 
world, and introducing the fame things, which had been 
_ believed and practifed before Chrift came, with the addition 
of feveral other things, under the name of chriftlanhy. 
In order to illustrate this proposition, it will be neceiiary : 
I ft. To defer ibe inftoort the ftate the world war in as to what 
they believed and praclifed before Chrift came. 

2 . New thefe things and others 'with them were introduced 
after the apoftles were dead, by which this, time called not day nor 
night, were introduced by little and little, till the people were aU 
mojl as completely involved in the darknefs of ignorance, as they 
were before the light of the gofpel ftoone to men. 

1. I am to defer ibe the ft ate the world was in before Chrift 
came, as to what they believed and praclifed. John fays, 
i ft epiftle v. 19. " And we know that we are of God and 
the whole world lieth in wickednefs. !> % 

2. I (hall mention the ftate of the Jews. If we may 
judge of fcholars by their mafters, we may eafily know 
the ftate of the Jews by thofe who were their rulers and 
teachers Herod their king was a cruel moni'ier, as is evi- 
dent from his ordering the children of Bethlehem to be 
flain. The high pi ieft was a raonfter of wicked&efs, this 



C i'O 

is plain from his influencing Pilate to condemn and kill 
Jefus thejuft one; and to feek falfe witneifes againft him 
and Stephen. 

There were three feels among them who taught the 
people. Thefe were the Pharifees> Sadducees, and Ejfenes. 
The Pharifees were hypocrites, who pretended to hold to 
the law of Mofes, and yet fet the commandments of God 
afide to keep their own traditions, and they were deftitute 
cfrighteeufnefs, faith > and thfc love of God. They were likt 
many of the clergy of our day, they taught the people 
contrary to the law they pretended to believe. The Sad- 
ducees denied the refurreftion, angel 7, and fpirits, and were like 
thofe called mortal deiftsin this day. The EJfeiics lived in 
•aves retired from the world, and were fomething like the 
Monks in different parts of the world. Under fuck men 
as thefe, who ruled and pretended to teach, the people 
3su1.1l be in an awful fituation as to opprejjion 9 ignorance, fu- 
ferflition, and wickednefs. They are laid to fet in darknefs, 
snid in the region and fhadow of death. Paul, fpeaking of 
the Jews and others, fays, Rom. iii. 9, 10, "What then? 
are we better than they ? No, in no wife ; for we have 
before proved both Jews and Gentiles, that they are all 
lander fm." 

2. The fate of other nations when Chrifl came. If thofe 
who had the oracles of God were in fuch an awful Mate of 
ignorance, what mud be the fituation of thofe who were 
without it ? Paul gives us a fhort account of their Mate in 
Rom. i. from verfe 21, to the end. The particulars of 
their wickednefs is mentioned from verfe 29, to the end of 
the chapter. "Being filled with all unrighteoufnefs, for- 
nication, wickednefs, covetoufnefs, malicioufnefs ; lull of 
envy, murder, debate, deceit, malignity, whifpeiers, back* 
biters, haters of God, defpiteful, proud, boafters, inventers 
of evil things, difobedient to parents, without undemand- 
ing, covenant breakers, without natural affection, implaca- 
ble, unmerciful ; who, knowing the judgments of God, 
that they who commit fuch things, are worthy of death, 
not only do the fame ; but have pleafure in them that do 
them." Thefe verfes contain an awful defcription of the 
world when Chrift came into the world, as a light to them 
which fat in darknefs. This being a general defcription, I 
fhall in a few words give a particular account of them* 
particularly the Romans. 



( 17 ) 

When Chrift was born almod the whole world was under 
the Roman yoke ; yet they were allowed to worfhip their 
own Gods. The Roman government as to" its laws, was 
mild ; but, thole in authority made the lives of their fub- 
jects miferable beyond defcription. Thofe who were not 
under this yoke, groaned under fome other oppreffive one ; 
but as to religion, they were all funk in fuperflition. The 
Gods they worihiped, were in general departed heroes, 
though many worshiped the/tin, moon, and /jars, and differ- 
ent kinds of animals. Their worihip was confined to dated 
times, and places, where they had pontiffs, prifrs and minif- 
ters, to attend to prevent confufion ; and inftead of its pre- 
venting vice, their worihip encouraged ir. Their priefts 
were an ungodly fet of wretches who perfecuted- thofe who 
complained of their vices. The religion of the Greeks and 
Romans was the fame in eiTence, there was fome difference 
in particular modes of worfhip. " Religion was confidered 
by ftatefmen as an engine of government, and in all ages 
of Heme it was pradtifed with fuccefs." Gibbon fays of 
religion in Rome, Vol. i. chap. 2. "The various modes 
of worihip, which prevailed in the Roman world, were all 
coniideredby the people equally true ; by the philofopher, 
as equally falfe ; and by the magiftrate, as equally ufeful" 

The form of the Roman hierarchy introduced by Rg??iu- 
lus and Numa feveral hundred years before the birth of 
Chrid, and edahliihed by law was this : The city was di- 
vided by Ro?nulus into thirty curiae or parif/oes. Over the 
public religion of each curios prefided a facred officer called 
curio or curate* Thefe thirty curates were the firft clafs. 
Each parifh had its own temple, and its peculiar god. On 
certain dated days, the people ailembled in a public hall 
confecrated to the parifh deity, and feafted on the victims 
offered in facriiice. The curate was elected by the parifh* 
The candidate was to be at lead fifty years old. The offi- 
ces was for life. The family of the pried was exempt from 
paying taxes, and bearing arms, f up ported by the public funds* 
and honored with many privileges. * 

There weie men czlhdfamins or arch prieds, elecled 

by the people, and confecrated by the poirtiff, and diftin- 

guiirted by magnificent robes, and high honors. They 

were calle d flamins from a red Bonnet which they wore 

* oee Roilm's reiga U Romulus, YuL I. 

32 



( i8) 

•n their heads. Thefe prefided in the worfhip of Jovi. 

There was a third clafs of men in this Hierarchy, called 
Celeres. Thefe were the facrijicers. There was a fourth clafs 
eftablifhed by law, called augurs, who were appointed to 
foretell future events. A fifth clafs were called Vejlals. 
The cuftom of keeping a perpetual fire in the temples of the 
Gods, was univerfah Thefe men were appointed to keep 
the fire in the temple which Numa built for the Goddefs 
Vefta, therefore they were called Veftals. 

There was a fixth clafs appointed, called Salii. Thefe 
were appointed to fing, play on inftruments, and dance in 
the time of facrificing and feafting. 

There was a feventh clafs called Feciales. Thefe were 
■a kind of heralds. 

An eights clafs was the Pontiffs. At fir ft there were 
four ; then eight ; afterwards fifteen. It was thought that 
all things even to the Gods were committed to their care. 
They were in full power and fuperintended in every thing, 
and the Romans defined the prefident, as the judge and 
arbiter of divine and human affairs- Thefe arrangements 
were not confined to Rome ; but were in the provinces, as 
in Britain, where there was once twenty eight fiamins ac- 
cording to the number of the ckies, and three arch fiamins, 
one at London, one at York, and one at Caerleon. This re- 
ligion and form of worfhip was a part of the conftitution and 
a branch of civil government, adminiftered by an eftablifii- 
ed priejihoody created 'and fupported by law. One of Numa's 
laws was this, " Let no one have particular God's of his 
own, or bring new ones into his houfe, or receive ftrange 
ones, unlefs allowed by Editl" About two hundred and 
fifty years after, this became a law of the twelve tables. 
Another law fays, " Let there be priejls appointed for fome 
gods, fiamens for others, and pontiffs to prefide over them 
all."'* 

In addition to this, there was feme thing among the mod 
learned called phi lofophy, which was exactly contrary to the 
gofpel which Paul preached, Col. ii. 8. " Beware left any 
man fpoil you through philofophy." Thofe philofophers 
marked Paul when he fpoke of the refurreclion at Athens. 
Some of them taught that the world rofe by chance, and 
that the ^ods did not notice human affairs, and th at virtue 

2 £ — ; ■ ■ * « ■ , m ■ 

* See &cbink>asreiearches,4, i^» 



( 19) 

was not worth feeking after. Some of them had better 
notions, as Plato, who taught one Supreme Being, and 
thought there would be an exiftence after death. Thefe 
things mull appear {hocking to every thinking perfon ; if 
thefe things caufed darknefs before Chrift came, in pro* 
portion as they prevailed after he was gone, there muft be 
the fame kind of darknefs wherever they are received ! 
The introduction of thefe things was what brought on the 
darknefs mentioned in the text. I have mentioned them 
as attended to before Chrift came, that each one may fee 
how they were believed and praclifed afterwards. Every 
attempt to lay aftde the doctrine of Chrift and the apoftles 
was an attempt to introduce thofe things which the ap- 
poftles condemned. 

2 / am tofbew how thefe things, and others with them were 
introduced after the apoftles were dead, by which this time called 
in the text not day nor night was introduced by little and little / 
//// the people were almoft as completely involved in the darknefs 
€>f ignorance as they were before Chrift came a light into the 
world. 

Before I enter upon this particular, it will be proper in 
a few words, to give a defcription of the Church of Chrift 
m the days of the Apoftles, that each one may fee how 
the falling away from the order or rule given by the 
Apoftles begun, and continued till the time came which 
was not day nor night- 

The v/ord Church fignines a congregation of faithful men 
and women. Chrift's church is the one he faid he would 
build. Matth. xvi. i8 "And upon this rock will I build 
my church, and the gates of hell fhall not prevail againft 
it." This fame church is mentioned in f Tim. iii. 16, 
'* That thou mayeft know how thou oughteft to behave 
thyfelf in the hotife of God, which is the Church of the living 
God, the pillar and ground of the truth." This Church 
was nrft gathered in Jerufalem ; all other Churches were 
only additions to this, or the enlarging of the borders. 
Though mention is made of Churches, yet Chrift built 
but one, ior they were all under one general government 
which was the government of Chrift. He was Lord of all* 
This Lord was their lawgiver, king, and Saviour. This 
ehurch is what (in other parts of the new Teftament) is 



( 2° ) 

called the kingdom of God, or people who fubmitted to a - 
heavenly government. 

I here give in a few words, a particular defcription of 
the Church of Chrift, mentioned in the new Teftament. 

1 . The perfons who compofed the Church, 

Thefe w T ere believers in Chrift, or perfons horn again, and 
no others* We are told who were members of this Church, 
in Acts 2, 64. 47. " And all that believed were together." 
Thefe were the Church, Verfe 47. " And the Lord added 
to the Church daily fuch as fhould be faved." Thofe of 
the Church at Rome were like thefe, Rom. 1. 7. 8, " To 
all that be in Rome beloved of God, called to be Saints. Fir ft, 
I thank my God, through Jefus Chrift for you all, that 
your faith is fpoken of throughout the whole world." In 
all the Epiftles, the members of the Churches are addreffed 
as brethren, new creatures, born again, called out of darknefs 
into lights &c. 

2. The manner in which the Church was firj} gathered, and 
how members were added. This was by baptifm. The 
Apoftles baptifed none but believers ; and none were mem- 
bers unlefs they were baptifed after they were believers. 
At the day of penticoft the number of the church or con- 
gregation was about one hundred and twenty ; Peter preach- 
ed Chrift to the multitude which came together ; it is faid, 
A els ii. 41. " Then they that gladly received his word 
were baptized and the fame day there were added to them 
about three thoufand fouls." This fhows that believers 
were baptized, and by baptifm added to the Church in Jeru- 
falem. 

The fame account is given of the Church at Corinth, 
A els, xviii. 8. " And many of the Corinthians hearing, be- 
lieved, and were baptized" 1 Cor. i. 13. " Were ye bap- 
tized in the name of Paul. The manner in which they, 
were baptized is plain. They were buried in water and 
railed out again ; this fhewed that they believed in him 
who died, and rofe again, and that they believed in the 
refurreclion of the dead, which baptifm w as a likenefs of. 
Paul, fays Rom. vi. 4. " Therefore we are buried with 
him by baptifm into death ; that like as Chiift was raifed 
up from the dead by the glory of the Father, even fo we 
alfo fhould walk in newnefs^of life." Col. ii. 12. " Bu- 
ried with him in baptifm, werein alfo ye are rifen with 



I ft ) 

fcim through the faith of the operation of God, who hath 
railed him from the dead." 

Trie Church being all believers and baptized, they all 
agreed, there was no divifion among them. It is faid, 
Acts 4.32. " And the multitude of them that believed 
were of one heart and on; foul." This mud be a glorious 
fight, to fee five thoufand men and r ooomen of one heart and one 
foul! In this Church there were Apostles, Phoph ets, 
Evasgelists, Pastors and Teachers, Exhorters, 
helps, governments, &c. The ApfHes were men ap- 
pointed by Chrift to give laws to the Church, and to make 
known to the fons of men that which in other ages had 
not been made known. The Prophets, were men who 
foretold things to come. The Evangelists, were men 
appointed for the work of the miniftry,to travd and preach* 
The Pastors, and Teachers, were men appointed to 
teach in the Church. The Exhorters were men gifted 
in fpeaking and (lining up their brethren to their duty. 
D?ac >hs were treafurers to take care of the temporal in- 
tereft of the Church. 

The officers in the Church after the Apofties, ard Prophet s % 
were dead, appear to he only two, Bishops and Deacons. 
This is evident from Paul's letter to the Pkillipians, chap. i. 
ver. 1. ; ^Paul and Timotheus, the fervants of Jefus Chrift, 
-to all the Saints in Chriil Jefus which are at Philippi, with 
the Bishops and Deacons. 

When the Church met together, there was order among 
them ; but no one had power over the reft ; the power 
was in the whole. In their meetings, they fung, prayed, 
preached^ exhorted > and edified each other ; and there was a 
perfect equality fobfifting among them, in this way they 
were a light in the world _ (Inning by their good works 
to all around. The fcripture was their only rule. They 
had no creeds, platforms, covenants, councils, ajfociations, or 
any thing of this kind. They had no Doctors, Lord Bifh* 
ops, Metropolitans, Cardinals, or Pope, Chrift was all to them, 
and in all of them. 

Dr. Mofhiem has madefeveral ftriking obfervations con- 
cerning Chrift's church in the days of the apofties. He 
fays, Vol. I. page 97, " If however it be true, that the 
apofties acled by divine infpiration, and in conformity 
with the commands of their bleffed mafter, then it follows, 



( w ) 

that that form of government which the primitive churches 
borrowed from that of Jerufalem, the firft chriftian afTem- 
bly eftablilhed by the apoftles themfelves, muft be efteemed 
as of divine inftitution. The people were undoubtedly, the 
firft in authority. There reigned among the members of 
the chriftian church, however diftinguifhed they were by 
worldly rank and titles, not only an amiable harmony, but 
alio a perfect equality " This wiiter fpeaking of baptifm 
in this church in the days of the apoftles, fays vol. I. page 
126, " The facrament of bapiifnt was adminiftred in this 
century, without the public aifemblies, in places appointed 
and prepared for that purpofe, and was performed by im- 
merjion of the whole body in the baptifmal font." 

Mr. Robinfon has given a beautiful cefcription of Chrift's 
church in the days of the apoMles. — He fays, cl writers 
of all denominations aifirm, and a ftjifl adherance to truth 
compels them to do fo, that the churches of the earlieft 
times were fmall independent focieties, who alTembled at 
lea ft once a week on the firft day, each in its own place to 
worlhip God ; that in thefe ailemblies prayer and praife 
were offered to the Deity by one at a time in the name of 
the reft ; that the holy fcriptures were read, expounded and 
enforced, and that giving inftructicn Was open to all ; that 
the doctrines taught were few^ plain> zri&Jimple, taken im- 
mediately from the golpel ; that the ceremonies were hap* 
ttfm of adults by immerjion^ and the Lord's fupper ; and that 
the morals of the people were irreproachable." How 
beautiful fuch a church muft appear ! the members were 
in almoft all parts of the then known world Owning as 
lights of the world ! well might it be faid of fuch, " ye are 
the light of the world." When a company of people 
called a church, appeared exactly cppofite to thefe, we 
muft expect a day of darknefs, and not light to be the con- 
fequence of it. 

I fhall now fhew how the darknefs mentioned in the text 
came on the earth. This was done by introducing four 
things under the name of chriftianity. 

1 ft. The Jewijh religion. 2d. The philofophers religion. 
3d. The Pagan religion, 4th. Several inventions of their 
cnvn. Thefe things andfome parts of <vhat Chrift and the 
apoftles taught, were thrown together and made into a 
kind of hierarchy > in its nature as dark as that in Egypt; 



( *3 ) 

even darknefs which lias been felt for more than fourteen 
hundred years. 

Thefe things are all darknefs. Paul, fpeaking cf the 
Jewifh difpenfation calls it blacknefs, and darknefs. The 
tabernacle which Mofes made had no windows in it ; but 
was enlightened by burning lamps, which (hewed tHat it 
was a dark difpenfation, and the Jews now holding to that 
miniftration grope in darknefs to this day; " for while 
Mofes is read the vail remains on their hearts." ^Philofo- 
phy is fomething exactly oppofite to the gofpel, which is 
tight. Paul fays, " Beware left any man fpoil you through 
philofophy." When Paul fpake of the refurreSion, the 
philofophers at Athens mocked him, called him a babler. 
Such ones are reprefented as fpeaking out of the dark. 
Thefe philofophers fpake not according to the law and 
teftimony ; the reafon was, " becaufe there was no light 
in them." They "darkened counfel bywords without 
knowledge.' ' The pagan or idolatrous religion was noth- 
ing but darknefs, even the darknefs of ignorance and wick- 
ed-nefs. Every human invention is darknefs ; becaufe it is 
contrary to the gofpel which gives " the light of the know- 
ledge of the glory of God in the face of Jeftis Chrift." 

When thefe four things were called the religion of Chriil: 
and the apofties, bearing the fame name which Chrift and 
the apofties gave to things exactly oppofite ; how great 
the darknefs muft be I This appears to me to be the fmoke 
that came gut of the bottomlefs pit, "as the fmoke of a 
furnace, and the fun and the air were darkened by reafon 
of the fmoke cf the pit." 

I. The irft thing which brought on the darknefs ■, or 
which caufed it to be not day nor night was, introducing 
part of the law of Mofes to be believed and praclifed by 
the followers of Chrift. 

There was an attempt made to do this in the days of 
the apofties ; fome told the difciples that unlefs they were 
" circumcifed and kept the law of Mofes they could not be 
faved." This notion was overthrown by the apofties, and 
never was believed till the fecond century. The manner 
of its being done then is mentioned by Dr. Moiliiem, in 
his eccl. hift. vol. I. page 176. His words are thefe, " the 
chriftian doctors had the good fortune to perfuade the 
people, that the minifters of the chriftian church fucceeded 



(H) 

to tlie characters, rights, and privileges, of the Jewifli 
prieithood ; and this periuafion was a new fource both of 
honors and profits to the Lcied order. This notion was 
propagated with induftry fome time after the reign of 
Al-rian, when the fecond delinjction of Jerusalem had 
extinguished among the Jews all hopes of feeing their gov- 
ernment reftored to its ioimer luttre, and their country 
arifing out oi ruins. And, accoidingly, the bifhops con- 
fide ed themfelves as inverted with a lank and character 
fimilar to thofe of the high prieft among the Jews, while the 
prefbyters repreiented the piiefts, and the deacons the Le- 
vites. It is, indeed, highly probable, that they, who firft 
introduced this abfurd companion of offices fo entirely ciif- 
diftinct, did it rather thiough ignorance and en or, than 
through artifice or defign. The notion however, once in- 
troduced, produced its natural effects ; and thefe effects 
were pernicious. The errors to which it gave rife were 
many ; and one of its immediate confequences was, the 
eftablifhmg a greater difference between the chriftian paft- 
ors and their flocks, than the genius of the gofpel feems to 
admit." 

The limits of this difcourfe will not allow me to (hew 
how the law .of Moks was introduced into the church of 
Kome under the name of chriitianity. There the Peps ap- 
pointed jubilees and facrifices to be obierved, and many other 
things which cauied darkneis and confufion, I (hall only 
fhew in a few words how the Jewifh rites are practifed at 
the prefent day, in this country. In our day we fee a fet 
of men called prieft s in almoft every town ; this name 
came from the law of Mofes and not from the gofpel of 
Chrift. Some of thefe priefts imitate the high-prieft under 
the law in their drefs, and practice. The high prieft wore 
a crown and bonnet. Thefe priefts wear wigs and great 
hats. Under the law of Moles, the high piieft were a 
bread plate fattened to hi: collar ; thefe priefts (or clergy) 
wear what they call a band (or more properly a bib.) 
A minifter once told me that the band was in imitation of 
the high priefts breaft plate, the Jewifh prieft wore an ephod, 
the clergy wear a iurplice hke it. The Jewifh prieft wore 
a curious gi die, and it is curious to fee the clergy with 
their fames imitating 4arj>n* The Jewifh prieft had his 
right ear) right thumb and right toi touched with blood ; and 



( 2 5 } 

isany of thefe clerical pr lefts have had their hands and feet 
be/msared with the blood of the innocent followers of Jefus. 
The Jewish prieil carried beaten oil into the fanetuary ; 
thole priefts in our country carry what thy call beaten oil 
•into their fanctuaries ; this is what they call their notes; 
thefe in general appear to me about as oily as a handful of 
fand, and as hard tofesa?/p& down. 

In the law of Moles theie was the houfe of God, holy 
place, and holieft of all. In this country we hear our 
clerical priefts fpeaking of the foufe ofGod,cfcmch and fandr.ua- 
ry, facred de/k, and many fuch things. Thefe things were 
taken from the law of Mofes, and not from the writings 
of the A pottles in the new teftament. The houfe of God 
means believers ; the holieft of all means Heaven, where 
Chrift the great high pried is gone. In our day mtn tell 
us of holy time or a Sabbath to be obferved as a holy day ; 
this is a part of the law of Mofes which was enforced on the 
Jews and no other people ; " he gave his law to Jacob and 
his ftatutes unto Ifrael, he has not done fo to any nation. " 

Neither Chrift nor the Apoftles ever commanded the 
people to obferve days, as the Jews were commanded. The 
Jews charged Chrift with breaking the Sabbath, aud faid, 
«< this man cannot be of God becaufe he keepeth not the 
Sabbath day." Paul fays, « ye obferve days.'' In Col. 
2, 1 6, 17, he fays, " Let no man therefore judge you in 
meat, or in drink, or in refpect of an holy day, or of the 
new moon, or of the Sabbath days ; which are a fhadew of 
things to come ; but the body is of Chrift. " The a poftles 
and primitive Chriftians, uled to meet on the firft day of 
the week, and Chriftians have their, example which they 
are bound to follow ; but this is fomething very different 
from the Sabbath given for the Jews to keep. 

The clergy talk of circumtiiion ; or baprifm of infants 
in its ilead : circumcifion is nothing, and infant baptijhi, 
"which they fay comes in the room of it, is nothing. Be- 
caufe God made a covenant with the Jews, the clergy tell 
or owning the covenant ; entering into covenant <&&ti God ; 
ha ! f way covenants ; breaking their covenant* and an ab'jn- 
dance of fuch nonfenfc y which they pretend to take irom 
the law of Mofes. They ought to be called Mofes's difci- 
ples not Chiiti's. 
C 



( *« ) 

> This is one thing which made die day dark, cr not day 
nor rlgjit. I here afk the candid what light they receive 
in feeing a man drelTed as the minifters in our feaports ate 
When they go into their facred defks, as they call them ! 
Men going to the theatre, do not appear more fippijh ll 
they do. What light do we gain, when we hear a minifter 
call a wooden or brick houfe, in his prayer, the houfe of 
Gon ? To fee on the founding board fuch words as thefe, 
«• Holinefs becometh thine houfe, O Lord?" What light 
or infrruclion do we get when we fee little infants carried 
into a meeting houfe, and fee a proud pried put a little wa- 
ter on their races ! What inftruction do we gain, when we 
fee people owning the covenant as it is called ? It is all the 
production of -ignorance, and is calculated to keep people 
in darknefs. This is certainly one thing which has bro't 
on the darknefs, in which thoufands are now groping ! ! 

Mr. Robinfon has, illuftrated this matter in a ftriking 
manner, in his refearches ; in page 134, he fays, " What 
is all church hiftory but an account of people, who under 
the name of chriftians lived as the Jews did ? Had the Jews 
a priefthood ? 80 had they. Had the Jews a prieft of 
priefts, an high piieft? They had one in profpecl, and 
each aimed to be the man. Did the Jews keep the pafs- 
over, and worfhip God by vitnais ? So did they. Had 
the Jews ecclefiailical courts ? So had they. Were the 
Jews governed by traditions of elders ? So were they. 
Had the Jews a temple, and an altar, and a facrifice ? So 
had they. Did the Jews place religion in the performance 
of ceremonies and not in the practice of virtue i So did 
they. Have the Jews monopolized God; and hated all 
mannind except themfelves i So have they." 

" By flow degrees this Jewifti theology depraved the 
church, and fubverted the primitive order, by looting the 
old idea of confederacy againft vice, and by elevating the 
fervants of the church into infpectors, and watchmen, and 
guides, and moflers, and monarch;, who as they rofe, funk 
the people in due proportion ; rirft into carekjjhefs through 
confidence ; next into inability through ignorance ; and laftly 
into the meft ahjetl fiavery ; when tyranny was played off 
for virtue, and to (tamp the people into duft and afhes, 
was the only method ot acquiring diftinclion and wealth, 
homr, esfij and w&lqfimg reputation" We need only to 



( *» ) 

look into the towns, parijhss, and countries in cur day where 
the clergy rule, to fee all thefe things attempted by that 
epprejive clafs of men. Every attempt again ft the rights 
of the people have been made by thefe prieits, which they 
were capable of making. Democracy has been cried down 
by thefe priejis of Baal, and arfftecracy admired, as the great 
Diana of the Americans. 

2. Another thing which caufed the light no£ to be clear 
nor dark, was this ; the chriftian doctors, as they were 
called, introducing part of the pkilofipher' [s religion into their 
fyftem, and calling it the chriftian religion. This was be- 
gun in the fecond century. 

The doctrines of the- pkitcfiphers were exactly contrary to 
the doctrine preached by.Chrift and the Apoftles ; and 
when their doctrines were received as a part of chriftianity, 
darknefs was the certain confequence of it. That excellent 
writer, Mofhiem, has defer ibed the manner of introducing 
philofophy into the church in fuch a judicious manner, 
that I think- it belt, to give his- account of it in his cwh 
words, that the reader may fee his declaration and not 
mine only concerning the fubject. He fays, Vol. I, page 
164, " Towards the concluiion of this century, a new iect 
of philofophers arofe of a fudden, fpread with amazing ra- 
pidity throughout the greate ft. part of the Roman empire* 
fwallowed up aim oft all the other feet s, and was extremely 
detrimental to the caufe of chritiauity. Alexandria ia 
Egypt, which had been, for a long time, the feat of learn- 
ing, and, as it were, the centre of all the liberal arts and 
fciences, gave birth to this new philofophy. lis votaries* • 
chofe to be called Platonics ; though, far from adhering. 
to all the tenets" of Plato, they collected,- from the differ- 
ent fects, fuch doctrines as- they thought conformable ta 
truth, and formed thereof one general fyftem, The reafon 
then, why they dillinguifhed themfelves by the title of 
Platonics, wa-v, that they thought the fentiments of Pla- 
to, concerning that mofl noble part of philofophy, which 
has the deity, and things invisible for its objects, much 
more rational and fublime, than thofe of the other philofo- 
phers. This new fpecies of Piatonifrn was embraced by. 
fuch of the Alexandrian chriftians as were defirous to re- 
tain, with the profeffion of the gofpeh the title, the dig-, 
suty, ind the habit, of philofophers. In this city time 



( :'- 

philofophers fet up a fchool, called the christian acada* 
.:>;;;*/ Saccas ar (tef him taught tl 

itew phi! and endeavored to make their fcbc 

»ad Jieve that rift, and 

the . reed ex; hy. In 

order to do this, the; ttc had a 

iiud :'•-.. id that n 

■ * . By this means 

the fcriptufes came into the hands of philofophers ; who 
ie the people believe, that it meant ar.- 
as they pieafed. Mr. Robinibn, {peaking cf this acad- 
;\ lays, gage 5s "The firft, and moil fatal of all 
to the primitive re. ng up a chris- 

tian scadamy at A] had 

been reproach (literacy, &i feemed a ph 

method to get rid of the : be fchool was 

kept by Pantaenus^ whom Clemens firft aflifted, and thea 
fucceeded, as Origin did him. fcach impjoved by his pre- 
deceiTor, and all together invented queftions about the 
chritV'an religion fufficient to perplex and puzzle the whole 
worl Gallic phi] fan* 

dria named Jfmmcnius Saccas, theie men a chaos 

efgrofs error j phflofophy, becaufe it v pro- 

ion of idle men, whoxorit ier 

ious name of the love of Ya;:t q 

- zndjpirit, the ^:b:le and ^r// f huma . 
;. and the firti caufe y tbnt • . "'/ 1 

men 10 the ch] on, and 

1, ; infpired writers were put on the rack, and tortured to 
give anf ine points, of which proba": 

had never heard the names, and never e:. ;.; a 

thought. Heie youth were bewildered under pretence of 
being taught. Here the moil dangerous of all rules of 
interpreting icripture was laid down j as " that 

icripture had a double fe?ifi, the on: and literal, the 

other hidden and mylteiious, which lay concealed, as it 
were, under the veil of the outward letter, the former 
they treated with the utmofi neglect, and turned the wh 
force of their genius and application to unfold die latter ; 
or, in other words, they were more (Indians to dar. 
holy fcriptures with their idle £c"licns, than to inveftic 
their true and natural fenfe." 



{ 2 9 ) 

" Having laid down a double fenfe of feriptttre as a fir ft 
principle, all the reft followed of coorfe. The four gof- 
pels became hard books, common chriftians could not rind 
out the meaning, for this lay in the myfiical Jenfe ; conse- 
quently the aid cf the fchool became necefTary to infoim 
them. In proportion as academics taught in the churches, 
and were applauded, unphilofophical and illiterate teach- 
ers were flighted. The title and dignity of philofophers 
delighi:ed fo much thefe vain men, that they always ap- 
peared in the philofophers cloak, fo that a man able to 
teach was in dandy known by his habit. The modeft pis in 
people retired and kept at due diftance. Some churches 
choofe thefe fuperior geniuffes to teach them constantly ; 
and called them from the fchools to fettle among them- 
felves, and they returned the favor by introduing.. my Se- 
ries, from which proceeded, firft difputes, and then coun- 
cils of men of their own order to fettle them." Among thefe 
pretended ehrhiian- philofophers was invented the words, 
trinity depravity ', excommunication , moral government, moral 
perfections of Go J, moral la-iu, moral goo J \ moral evil, moral 
natural, moral pqfithe% ceremonial law, morality , &c. At 
this time, fays Mofhiem, they introduced a number of^in- 
fcriptural phrafes, fo that at lad, words hxnt for ideas, an I 
founds went for good fenfe. 

To know whether the introduction of philcfophy was 
done in the fecond century, we have only to compare this 
account, with, the lunation cf people even in this country 
incur day.. 

That- religious acadamy let up in Egypt in the fecond 
century, is the mother of all the leligious fchools or cotlegh 
in the world. There they began to darken the fcjjptuies. 
That was the place where the two \virneiTes,(thefcriptures) 
were flain. The place is fpirittuUy c.Ui;d Sodom, and r gyft$ 
where our Lord was crucified.. In chat fchool they invent- 
ed what diej called d\e fpfritual meaning of the fcripture ; 
the coniequence of which has been, to crucify Chrri in his 
members becauie they would not believe their fpirUual tn* 
terpreiations.' 

In that fchool they firft taught fcbolqflic L. i i . i . We 
fee the fame things in this day. It is thought by it) 
that none can teach the fcriptures, unleis tire ,-e.i 

through college, and that any map who has 3 is lit for a 

i C 2 



C p ) 

preacher. Thofe teachers kept the people in fear of them ; 
{q it is now, people in general are afraid of a allege •mb:i/ier % 
honoring him as a kind of god. Thofe fpiritual teachers 
were known by their drefs, tio it is now, a man all in black 
with his long robe, is known to be a mini ft en Thofe meri 
ha-'l the philofophers title 5 fo it is now, the clergy (tile 
themfelves- A. B. or A, M. 

Thofe men called eouncilsof their own order to fettle the 
difficulties they made among the people ;fo it is now ;if there 
is any difficulty in the town concerning the minifter, a 
council of minifters is fenc for to determine the matter, and 
they decide it as they pleafe, and the oppreffed people think 
they are obliged to abide the decifion of thefe philofopkical 
tyrants. If they ad vife the minifter to go away, he muft. 
go, if to ftay, the people muft keep him, if he is a drur.kard, 
thief 1 or adulterer. Thofe men in ancient times were a fet 
of idle men under the name of lovers of wifdom. So it is 
now; there is not fuch a fet of indolent men in the world 
as the clergy in general are ; like drone bees they live on the 
hard earnings of others. 

The philofophers of the Alexandrian fchool were great 
oppofers of the gofpel of Chrift. Mofhiem fays, vol I. p» 
325, " This peculiar regard fhewn the pbiiofephers and 
rhetoricians will no doubt, appear ftirprifing when it is con- 
fidered, that all the force - of their genius, and all the re- 
fources of their art were employed againft chriftianity ; 
Himerius and Libanius, in their public harangues, and 
Eunapius, in his lives of the philofophers, exhautted all 
their rage and bitternefs in their efforts to defame the 
ehiiftian religion." 

This is the cafe, wi tlv aim oft all thofe philofophers called 
minifters at this day ; they are almoft univerfally oppoied 
to the outpouring of the fpirk of God, and to the preach- 
ers the Lord fends and owns. I have often been called a 
lladguard by the clergy and their friends, becaufe I have 
told the truth about them. I think it my duty here to explain 
the term/ Whatever meaning people put to the word, the 
term feems to originate from black and guard", or a guard 
drejfed in a black uniform ■; this term I think applies to the 
clergy in general in this country. I believe they are the 
ilackgudr&s , for they are all drelTed in black, and they call 
themfelves the Handing irder ;. they Jland in the centre *©& 



: 



( 3T 7 

almoR every town, to guard r ag&inft the mimfters of CLrifl 
who preach the gofpel. When they fee a minifter of Chrill 
coming, they give the fignal, which is, a nvsifl a wolf, . 
and as ail hirelings do, they flee and leave the flock. They 
are the greateft company cf blackguards I know of in the" 
world. It has been the cafe ever fmce the days of White* 
fieirfy that the d&'gy have been conftant blackguards^ (land- 
ing to prejudice people againft thofe who preach Chrift 
and him crucified. I fuppofe the clerical philojbphers will-, 
think this rather fevere, to call them by as bad a name as 
they call ethers ; but this is the beft they can have from- 
me, till I fee a reformation in them* 

Let the reader compare this pliilofophy with the fcrip- 
tares, and he trill fee that this v/as one thing which made: 
the light not clear nor dark, or not day nor night. 

3. Another thing which caufed darknefs or not day nor 
night was, introducing part of the pagan religion into the 
iyitem and calling it c fir i inanity. 

In the former parr of this difcourfe, I have fhewed what 
the pagan or idolatrous religion was, Here I (hall ihew- 
what part of that hierarchy was called chrift ianity ; canfmg 
darknefs. It was the Roman religion which was called the 
chriftian religion ; and is believed and praclifed as fuch to 
this day, in many parts of Europe^ Ajla 1 Africa and America. 

Romulus, and Numa Pompilius* his immediate fuccelfor 
under pretence of a divine authority, digeited the vulgar- 
errors of the Romans and their Trojan anceito r s into a re- 
gular fyftem. This religion wa: confidered by itatefm£n 
as an engine of government, and in all ages of Rome it 
was p:afti!ed with fuccefs. This religion was a part of the 
conititution and a branch of civil government, adrnrnltfered 
by an eftabliiaed priefthood, created and fupported by lav/. 

In this idolatrous religion fapported by law. they had 
parijhes, pariJJ? terriples dedicated to the pariih God. Parifb 
priefts fettled for life ana fuppcrted by law ; his family 
was exempted from taxes, and military duties. They had 
Fla?ninS) or men to officiate in the worihlp; they wore 
red bonnets on their heads. Befides tills there were celeres^ 
or facrifices ; augur- were alio appointed m this fyft em ; 
theie were appointed to foretell 'future evehiu Veftals were 
appointf d 10 keep a perpetual fire m the temple of the God- 
dels Vejia. Another ciafs were called Haiti* Theie funciv 



( to ) 

played* on inftruments, and danced at facrifices and fcftt*' 
vals. Fedales were appointed, thefe were heralds to give 
public notice to ;he people. The laft were Pontiff's to pre- 
side over the whole. 

In the fourth ceutury, after almoft all which (Thrift and 
the apoftles preached was laid atide, excepting the name ; 
Conftantine did what is wrongly called ejlab'ifr.ing the 
ehriftian religion hy law. G r e a t p ar o f wh a t R o n i u I u s r> n d 
Numa had called religion, was brought in under the name 
of chriftianity, and made a part of the conftitution and law 
of the emphe. 

Conftantine thought the chriftian religion was nearly the 
fame as the otheTS. The facl is, what was called the chrift- 
taa religion in his day, was a mixture of different fyftems 
brought into one. This form invented more than two 
thoufand yearb ago, is now in exigence in Rome> England,* 
and in a great meafuie in New- England. Had the pagan 
fyftem parifhes in it ? bo it is here. Had they parilli tem- 
ples ? So it is here; a meeting houfe in the centre of the 
parifh. Had,they a parijlo priefiand God ? So it is here, 
the Minijkr isprieft and God too ; if he is gone, the ie??iph is 
Jbut up becanje there is nothing to ivorjhip* Were the temples 
dedicated to the panih God ? >>o it is now, after a nevr 
meeting-hcufe is built it n.uft be dedicated ; after this is 
done, it is called the parfon's houfe., as in Rome it belong- 
ed to the pariili God. Were the priefts in Rome fettlad 
for life? So it is now; the n/mifter is fc'tled for life. 
Were they in Rome exempted from taxes,, and military du- 
ties ? o it is in this country ; the clergy are exempted 
from tax>.s, and military duties, and honored wilh many 
privileges. Had they men diitinguifhed by the*r bonnets? 
So are minifters in this country by their hats and w:gs. 
Had they men to offer facrifices ? So it is in this country, 
the clergy offer facrifices for the people, this is their firms 
of 'prayer, and their old dead fermons, fome of which have 
been read over more than a dozen times. Had they sin- 
-gur$ or men to foretell future events in the pagan religion ? 
*So it is now, the clergy do fo ; they have foretold that if 
Jefferson au,?s President their temples ivcxld be proftrated.the 
priefts (of Baal J /lain, and that religion ivculd come to nothing* 
The Srft part of their f.oi'r. faying is not true ; temples are 
nat deitroyed; nor prieus flam \ the laft part I believe will 



r 33 ) 

tome to pafs ; their religion will come [to nothing as fajl as in* 
firipture are believed, and praclifed. Had they, the S.-lii or 
a particular ct>mpanyto ring and play on inftruments in 
the time of facrificing ? So it is now. In the parijh temples 
in this country there is a company in the gallery, to fing 
and play on viols and other ma Meal inftruments, in time of 
worihip as they call it; all the reft muft fet full and hear- 
them. Had the Romans a herald to call the people to* 
gether ? So it is now ; in the parifh temples in general in 
this country, there is a herald called the bell to let the 
people know when the pariih God (the pried) is ready to 
be wor (hipped. Had the Romans a Pontiff to rule all 
the reft ? 80 it is in Rome, in England, and fo it is here, 
where they can get a bifhop of MaJJachufetirs., or New-Eng- 
hvid. 

This is but a fnort view of the whole ; thefe things are- 
fads. In this and other countries thefe things are praclifecL 
and called chriftianity. In Home thefe things were called 
Paganifm. In England they are called Epifapalianijm. In 
this country they are called Congregationalifin *,8cc. What 
are they ? They are Paganipn in every country, and under 
all the different names they bear. To fupport this curfed 
hierarchy in this country, honed men are taxed, contrary 
to the conftitution ; op pre (fed, imprifened, robbed of their 
property, and difirejfed. under the name of religion, by a 
fet of clerical hkodfuciers, who can never have enough. 
This anjuft bufmefs employs lawyers, judges* jurymen and 
tpurtsi and will, till tyrant? Under, the name of minijiers of 
the meek and lowly jefus, who preached again ft juft fuch 
a fet of ungodly wretches as thefe, ceafe to be fupported by 
law. Who could expert any thing but darknefs in fuch a 
fyftem as this, under the name of the chriftian religion ? 

4. Another thing which caufed the darknefs was, a 
number of human inventions or traditions in addition to 
all thefe things, many of thefe human inventions have 
come down to this day, and are now praclifed by thofe who 
believe; in this heterogenous. rnafs, called chriftianity. I will 
mention a few of the traditions in this fyftem. There are 
three kinds of traditions in fafhien in this day. Fir ft, 'tra- 
ditional words. Second, traditional fentencef* Third? tra- 
ditional practices. Traditional words , are fuch as thefe, 
Attributes, Excommunication, Smcreim 9 Trinity, Sacrament;. 



( 34 ) 

Clergyman, Chaplain, Doctor of Divinity , Parfin, Reverend, itfr. 

Traditional fentences, are luch as thefe, " A ration fhdll 
he born in a day." Ceremonial law, covenant of grace, holy 
time, light of nature, liberty of confcience, moral law, original 
fin, perfonal eternal unconditional, election, reprovings of con* 
fcience, ESV- 

1'raditional praclices, are fuch' as thefe, courts obliging 
towns to employ and fipport viiniflers, inft ailing m'wifters, keep' 
ing annual fajls and thankfgivings, owning the covenant, putting 
tip notes after children are bom, and for the jick, reading notes 
injlead of preaching, fpr inkling children, teaching children the 
eatechifniy wearing bands and furptices, wearing mourning (as 
it is called) for the dead, making a great parade at funerals * 
with the pall holders, ujing prayer books, £5#» All thefe 
things are in fafhion at this day among different denomir.2.. 
tions. Thefe all ferve to darken inftead of enlightening, the 
mind. Ah ! fays one, "he is throwing every thing away,' x 
(add this) " which is not in the fcriptures, , ' and lr will own 
the charge. 

What do people learn from all chefe traditional words]? 
Who knows the meaning of the word Trinity P I never 
faw the man who could explain it ; fo of the reft. What 
is meant by putting up notes for fick people ? A filly tradi- 
tion. Teaching the caUchifm is a tradition. Did Jeius 
teach man to ma%e catechiims \ if he did, whic hi? the right 
one ? The Ro?nan Catholicks have one. The Epifcopalianx 
have another. The Pre/by terians have made one. The 
Bapti/lsh&ve a fourth. Dr. Watts made a fifth; no two 
cf them are alike; and all of them in feme paits differ 
from the fcriptures; they contradict each ether, thenfe!ves r 
and the word of God. The catechifhi -ays the word of 
God is the only rule. Why then is the catechiim added ? 
Tiie greateft part of the people have got one thing by the 
catechifm •; that is fo mfch knowledge of it, as to be very- 
ignorant of the fcriptures. What meaning is there in 
people wearing black clothes v;hea their friends die, which 
they call mourning ? It always appears to me when people 
get on all this attire, that they are fo defUtute of a fpirit of • 
mourning, that they employ their clothes to mourn for 
them. This is not the cafe with all ; for many people do 
it-, barely becaufe they never thought of the impropriety of 
it. - What ienfe. or meaning is. there in the great parade 



(35) 

-made at funerals ? What is the meaning of the pall holder; I 
To fee fix men holding a pall walking to the grave. 
What instruction does it aiford ? It teaches this truth? 
11 that afooHJh cuftom once introduced pajfes unnoticed as fitch, 
even by men who in other things are nvfe." Thefe few- remarks 
on traditions I hope will ierve to fet people a thinking about 
the impropriety and folly of fuch unfcripturai practices. 
Every peifon who compares thefefour things with the new 
teftament, will .find that fuch abominations under the 
name of the chriftian religion, are fufficient to make the 
light of that day not clear nor dark. By reafon of thefe 
things, the minds of people- have been and are ftill at a 
lofs about many things, plainly pointed out in the ferip- 
tures, and people will never fee things in the fcriptures 
clecily, un/il they lay all thefe tilings ailde and take the 
word of God as their only rule. 

.III. I am to fee what is meant by the light at evening 
tkne. 

By this is meant that after all the things which caufed 
darknefs have remained in the world for a certain feafon, 
they fhall be laid afide, and, the pure doctrine preached 
by Chrifl and the apbftles, fhall again be preached ; -with- 
out any mixture of the yiewfj/h, Philofophic, Pagan, or Tra* 
dttbnal religion mixed with it. When not only the name 
mentioned in the fcriptures ihall be ufed ; but the things 
named fhall be believed, as they itand in the fcriptures, 
This will be at the doling part of the day mentioned in 
the text. This will be different from all other days. At 
the evening time of other days it is dark ; but in this day 
it fhall be light. The nations will have light y joy, and 
gladnejs, when human religions incorporated with humaa 
laws, fhall no more opprefs rmd blind the world. When 
the locufts (the clergy) in the fmoak which caufed the 
darknefs, fhall be carried away with the fmoak, being de- 
ftroyed by the breath of ChriiVs mouth, and the bright- 
nefs of his appearing. In order to illuftrate this particular, 
I (hall defcribe the iicuation the world was in, by reafon 
of the things which caufed the darknefs, or their hierarchy 
made up from different fyftems, and (hew when this even- 
ing time begun which was light. 

Firft the fi tuition the world was in being governed by 
lxch a fyftem as caufed darknefs. 



1 



^ ) 

The Roman empire, or government formed by Voirra- 
lus, and uma, where religion was confidered a part of 
the conliituiion and a branch of chit governments remains 
to this day in a great part of the worlds under different 
names. Under this government, where unfcriptural things 
were eftabiifhed by law, the world was in the molt deplor- 
able fituation it ever had been ; in the twelfth, thirteenth^ 
and fourteenth centuries. In tfhefe centuries the Popes who 
were in reality oman emperors, ruled a great part of the 
world ; the clergy, under them, were the mod ungodly 
fet cf wt etches that ever lived on the earth ; while iuch 
ungodly wretches' ruled, almoft the whole world was cov- 
ered with darknefs, confufon and mifery. Almoft all were 
funk in ignorance and fuperfiti 'on, under the name of chnfian* 
ity This was darkrftfs that was fell". n the fourteenth 
century, John WicklifF, of England, firft teitirled againil 
the abominations of the clergy, and the popk. This was 
the fir ft dawn of the evening time light, which has been 
increafmg from that time to this. \\ ickliif is called the 
morning far of the reformation. After the death of Wick- 
liif, John Hufs was raifed up, by whom, with others, far- 
ther light was introduced into the world. After him Mar- 
tin Luther was raifed up in the f-xteenth century. Ke did 
more towards clearing away the darknefs and introducing 
the light, than any man in his day. He threw off the 
Pope's government, and great multitudes joined with him. 
By his translating the fcriptures into the Saxon language ; 
writing and preaching againft the Roman hierarchy, there 
'wasfuch an increafe of light in the world, that the Pope's 
kingdom trembled to the centre. The wound then given, 
"Is not healed to this day. 

Though Luther did fo much againft the papal 'hierarchy : 
yet he did wrong in one thing, that was, lie fet up one of 
his own, and incorporated -it with the governrr. ent, and 
ufed the civil power in perfecuting thofe "who would roc 
fubrnit to his hierarchy, fri this century after the light 
had rpre?M confiderably, feveral people entered a proteft 
againft the Pipe's decrees, and from that time to this, all 
who do not believe in the pipe's fupremacy, have been called 
Protejiants. In this century, in cbnfequence of Luther's 
preaching, the people in England, under king Henry the 
VIII, threw off the Pope's yoke, and cenfidered him the 



( 37 ) 

ioprerae head on earth, of the church of England. As 
this light increafed, people faw the impropriety of having 
the power all in one, man, which was the cafe in the jfo- 
?ban hierarchy , in the Lutheran, and Epifcopalian. 

The main difference between the church of Rome, and 
England, is this, the Pops is the head of one and the king 
the pretended head of the other, Thefe are both under a 
monarchical government. After Luther, Calvin came for- 
ward and threw off more of the popifto fitperfiiticns than 
Luther had ; he fet up a hierarchy cajled Preffiyierianifm. 
Here the government was in twelve men, inftead of one. 
This was an arijl her -a tical hierarchy ,and was another ftep out 
of popifio darknefs into light. Calvin did as Luther and the 
Popes had done ; having civil law to enforce his fyitem ; 
he caufed the 1 government to hum Michael Serveius to death 
in a /low fire becaufe he did not believe Calvin's plan to be fcrip* 
Jural ! ! This Servstus was a baptifl, and did not believe in 
law religion. After the prejhyterians, there came out from 
the church of England, another denomination called by 
different names ; fuch as independents, puritan?, dijfeniers, 
■■congregation a lifts ; this laft name they retain to this day. 
This church was formed in England in the year 1602. 
Many o( them came over to this country and landed at 
Ply mouth, leaving England on account of perfecution there. 
When they came to this country they were freeze on fidering 
the power of governing in the whole church, inftead of one 
or twelve. This was democratic. Notwithftandhig they had 
fuffered fo much by religious tefts in ngland,yet they for- 
med a government which included the church ; this led 
them to persecute thofe who differed from them. They 
banidied the bap^ijis, an bung the Friends (improperly called 
Quakers) as enemies to religion. This denomination had 
more of the evening time light, than any denomination 
which had come out of popijlo darknefs before them. When 
they came out they brought out fome part of popery with 
them, and inftead of advancing forward into more light, 
their Tuccefibrs went back and praclifed it. Mr TCobinfon, 
the firft mini iter who ftaid behind when they came over to 
Plymouth, gave them this direction when they pai ted 
from him. Said he, " If God fhall reveal any thing to 
you by any other instrument of his, be as ready to receive 
it as ever you were to receive any truth by my m\nifc 
D 



( 38 ) 

__ .am very confident that the Lord has more truth and 
light yet to break forth out of his holy word/ 1 Here 
be took occafion to bewail the.flate and condition of the 
reformed churches, who w'ere come to a period in religion, 
and would go no further than the inftruments of their re- 
formation. As for example, the.Lutherans could not be 
drawn to go beyond what Luther faw ; for whatever part 
of God's will he had further imparted and revealed to 
Calvin^ they will rather die than embrace it. And fo you 
fee the Cakinifls, they flick where he left them, a mifery 
much to be lamented ; for though they were precious 
fhining lights in their times, yet God -has not revealed his 
whole will to them. And were they now living, they 
would be as ready and willing to embrace fur' her light, as 
that they had received. " See Bachus chh. Hiftory, p. 14. 
This quotation is worthy of being preferred in letters of gold to 
le handed down U the latefl gene, ation. Thefe Congregaticn- 
alifts inftead cf following this advife, went back and be- 
came as tyranical as thofe they came out from Several 
good men among them fanv it, and fpoke againft ; but 
they w T eie treated in fucn a manner, that they feperated 
from them and were fligmatized with the odious names of 
Separates, Nenv Lights, Skeamer, &c. They called themfelves 
Separate Congregationalifls, and were nearer the fcripture 
rule than the other C ongregationalifts were ; they had 
more oftbe evjsnitfg-time HgbtJ&Lifa an^ of the denominations 
mentioned here. They held that none w*ere fit for church 
members but new creatures, and they denied civil law to 
fupport minifters ; yet they brought out fome darknefs 
with them. Irfant baptifm was one thing ; had they giv- 
en up th s part of popery, they would have been ready to 
receive fuither light ; hut this holds them hack to this day. — 
Some of them have gone back, and prayed to the General 
Court for help, a proof that they have left the Lord. Ez- 
ra faid, chap. 8, 22. " Lor I was afhamed to require of 
the Ring^a band of Soldiers and Horfemen, to help us a- 
gainft the enemy in the -way." They are in a declining' 
ftate at this day; fome of them have gone back, fome of 
them have gone forward, fome ftand halting between two 
opinions, and the reft will diQ I expect where they are. 

As the light of the evening has increafed, feparations 
from thofe who hated the light have increafed. After 



( 39 ) 

thefe feparate Gongregaiionalifts had travelled a while, 
light increafed among fome\of them concerning baptifm. 
Many found that baptifm belonged to believers only, and 
that burying was the only mode. This caufed ftrft dis- 
putes, and then a Reparation. In England and other coun- 
tries many feperated from other denominations on this ac- 
count ; fo it was here, there were other reafons for fepara- 
ting from other denominations beiides baptifm ; but I be- 
lieve the main difference between the Separates, and thofe 
. ?d Baptiils was baptifm ; they ffiliheld each other as 
brethren and for a long time communed together. Tl 
who feparated from the new lights were called baptifts ; 
thefe advanced farther forward towards the order of the 
fir ft church at Jerufalem, than, any who had gone before 
them, either in this country, or Europe. 1 hey had a 
it {hare of the evening-time light, though they, held to 
Calvin's notion of EkcHon. When they came- cut, they 
feit behind them, infaat .b:ip:iim, the clerical plan off 
ing men to the college to have them made up into minis- 
ters — they left all the pompous titles which other mlnifters 
wore and defpifed the notion of fupporting minitters by law ; 
they travelled about from town to town, preaching the gof- 
pel freely — laboring with their hands to fupply their lack. 
They had no hierarchy, but the churches were all indepen- 
dent of each other. They had nothing to engage the 
world to love them ; but they wereperfecuted for right- 
eoufnefs fake. In this way they profperedfor feveral years 
in this country. After a while, their zeal began to abate, 
and as that decreafed, a define to belike other nations in- 
creafed. They formed a Hierarchy in the feventeenth 
century called an affociation : here they had their religious 
left or platform. All the churches mull receive this, or 
not come into the confederacy ; if they refufed it they 
were turned out, or ex-communicated. This aflbciation 
plan has fpread over almofc all the United States. This is 
an unfcriptural combination, not once mentioned in the 
fcriptures. In -Rhode- Ifland, they built a baptift college. 
They now fend men there to be made into minifters. oorne 
of them now wear the anti-chriftian titles, /->.. B. A. M. 
D. D. Rev. &c, Some of them are fupported by 
the law of the State. They are now creatures of the 
State, inftead of minifters of Chrift. Being connected with 



( 4<> ) 

incorporated focieties and churches, they look to the gene- 
ra' court for a fupport, inftead of looking to Jefus Chrift. 
Some of the baptiit rninifters appear in all the pomp of a 
polifh drefs, and are now fpoken well of, by ungodly men. 
7 "he c&lvihijlic bap tips have gone back as many degrees a* tie 
Jim went back on the dial of Ah az ! ! 

In New-England they ftand where the other denomina- 
tions did, when they ufed to whip them and put them in 
jail. By reafon of their going back, tney fet themfelves 
upas a icandard, and undertook to ex-communicate all 
who did not meafure by their iron bedsted. As the light 
increafed, many rejected the doctrine of Calvin concerning 
Election, and predeilinaticn, and declared that the doctrine 
of Chrift was belt. This caufed firfr difnutes, and then a 
•rparaiion. In . nedand thole who differed from tl:e C al- 
vinifts, were called Arminian baptifis. In New-England 
they are called Free-will baptyis becaufe they hold that 
people are not forced to believe ; but are voluntary in 
their choice. Thfe Free will Baptijls are as great an aborn* 
itiation to the Carvanijiic Baptijis^ as a Shepherd was to the E- 
gyptiansi in tie days r f Jacob. They will not even commune 
with. them, though they hold them baptized according to 
the fcriptures. Thofe called free-will baptifts, fir ft ap- 
peared in New-F-arnpfliire, under the preaching of a man 
by the name of Bent *mtn Randel, and otheis, who came 
out from the calvani fnc baptift. This good man has trav- 
eled and preached with great fuccefs, for about twenty 
years paft ; being hated and reprefented as a very bad- 
man. --- f hefe who believe with him are very numerous, 
being in an extent of country more tjhan thiee hundred 
miles long. Theie are beiides him, upwards of forty or- 
dained rninifters, and feveral unordained. As to their 
name it is unfcriptural. It is likely that like other de- 
neminatiens they hold fome things w T hich are not in the 
icriptures ; but as to their pleaching in general, (where I 
am acquainted,) their exhorting, improving of gifts, free- 
dom and fellowfhip, and temper which they appear to 
poffefs, I firmly believe that they are nearer the icripiure 
rule, than any denomination on earth. They have no 
creed, or platform?, and they confider the new teflamens 
as their only 'rule. Though 1 am not of that dencmina* 
tioiij becaufe it is an unfcriptural name ; (freewiller) yet 



V* ) 

I rejoice to call them brethren whom I know ; and am 
ever happy when I have the privilege of meeting with 
them, to fing, pray, and preach or hear. I think they are . 
wrong in communing with unbaptized perfons ; though I 
think they are honell in it ; yet were they to omit it they 
would rut only be honeft, but confident: with the fcriptures. 
If the freewill baptifts get back into the old darknefs in- 
ftead of corning forward into more light, I think it will be 
in this way ; by making laws, inftead of fubmitting to 
thofemade by Chrift. (My brethren watch here.) There 
are now three churches in New-England, who have laid all 
party names afide for that in the new teftament, and con- 
sider the new teftament their only rule. One of thefe 
churches is in Portfmouth, N. H. it confifts of 175 mem- 
bers. They call themfelves "christians-; they have no 
connection with other churches, only through fellowihip of 
the fpiiit. Their terms of communion with all ch&is fians 
are three. Firft. That the perfon gives an evidence that 
he is born again. Second. That he has been buried m 
baptifm after believing. Third. That he lives a new life. 
Thofe who have thefe three evidences, are not af&ed wheth- 
er they are Galvinifts,drmmiam, or Freewillers. They are 
confidered brethren, and kindly received. One of thefe 
churches isin Bofton, Mafs. This contains over 50 mem- 
bers. They are much perfecuted, particularly by the 
baptifts. The other church is at Nantafkee, and confifts 
of about 15 members. There is a remarkable harmony 
prevailing in "thefe three churches.. They have fo much 
in the new teftament to agree in, that to this day, they 
have not had any time to difpute about unfcriptural things. 
I pray God they may ever remain fo, till they are called 
away to the manfions above. 

This evening-time light .vill be compleat when the name 
of -ioman Catholic, Epifcopalian, Prefbyterian, Ccngre- 
gationalift, Baptift, Methodift, Quaker, Univerfalift, Cat 
vinift, Arminian, &c. are laid aiide ; when creeds, cove- 
nants, articles, councils, fynods, affectations, miffiohary 
focieties, and every thing unfcriptural is done away. And 
when every conftitution of government becomes like the 
conftitution of the United States ; free from what is called 
religious tefts. That time is near. When that time is 
fully come, the new teftament will be observed as the only 
D2 



{ 42 ) 

rale Vvkho ut any mixture of human invention or human 
laws to fupport an earthly religion. In that time, 
befides having the fame union among faints which was en- 
joyed in the morning of this day ; or the time of the 
apoftles ; there will be one thing which will exceed what 
the apoftles ever had ; that is, freedom from perfccution. 
In the days of the apoftles, the Pcman law forbid the in- 
troduction of any new God, or religion, unleis it was al- 
lowed by Edi&. When the apoftle pieached Cbrift, the 
cry was, "He fpeaketh againft Cefar,"- " they turn the' 
world upfide down,"— u they fay there is another king one- 
Jefus. ,, Perfecution was the certain confluence of fuch 
preaching. This has been the cafe in every country where 
they have a religion eltablilhed by law. Thofe who differ 
from that eftabliihment, are at once complained of as ene- 
mies to the government. In this countiy there has been 
no perfecution on account of religion fmce the republican 
form of government has been eltablilhed. The reafcn is 
this ; the conftilution confiders all men equally free in 
matters of religion. This will be the cafe in all the world 
when the evening-time light is fully come. May the Lord 
haften it in his own time. When this takes place fully,, 
many-will run too and fro and knowledge will be increafecL- 

Thofe who are neareft to the order of the apoftles, have 
mod of the evening-time light ; thofe who go back inftead 
of going forward, have lefs than they had at firft. At tbift 
day, fome enjoy a great fhare in this light, and their path 
will fhine more and more until the perfect day. 

I Dull elofe this dhccurie with a few general remarks en. 
the whole. 

I have taken up the three proportions mentioned in the 
text ; viz. The any — the light not dear nor dark- the light at. 
evening time. Thefe I have endeavored to illuftrate from 
fcripture, hifiory, and facts which every difcermng perfon. 
may fee if.be takes notice of what is praclifed almoit every 
: in this country. 

'; lie ceJcription which I have given of the day men- 
. tioned In the text, is different in many things from what is 
*j;evu:?a]]y preached ; yet I think it is according to the 
fcriptuies of truth. 

My remarks on the feeend proportion concerning. the 
Hght being net clear ncr dark, I fuppoie will not be very 



pleating to the gentlemen clergy of this country, became 
it is againLl them, as the truth generally- is. Many of 
them appear to me like - hab, when he laid of Micajah,. 
" I hate him for he doth not prophecy good concerning. 
me, but evil." Every perfon who is acquainted with 
church hiftory fmce the days of the apoftles, mult know, 
that in the religion which is eltabliihed by law in different 
countries, under the name of chriftianity, there is a mix- 
ture of the ta<vb of Mofes, philofaphy, paganifm 9 and human 
inventions. Thefe very things which I have mentioned 
are now in exiftence, even in this country, and are what 
the clergy call religion. Some of them fay it is like to be 
dettroyed ; and iome of them fay it has a fickly and con- 
iumptive appearance. This is the heterogenous ??iafs. which 
they are afraid Mr. JefTerfon will overthrow; they need 
not fear this ; for if civil law does not protect it, <mjhall 
jee it tumble down for the want of human aid. 

Ail thefe abominations of the clergy under the name of 
chriftianity, have been driven into this country, and driven 
down to this generation by the fword of the magistrate on 
account of a religion which begun at the founding of 
Rome, when idolatry was ellablifhed by law. All religion 
which civil law holds up, is idolatry let the ?iame he what it 
may. 

When Romulus built Rome, he yoked up a bull and 
cow together, made a plough with a brafs coulter ; — held 
the plough himfelf ; had a man to drive ; and ploughed a 
furrow round where he meant to have the wall of his city. 
By the bull and cow yoked together, he pretended that 
his city ihould be fruitful and increafe in population But 
the fact is, that bull and cow yoked together, drawing 
a plough which Romulus held, was a defcription of his gov* 
eminent ; by which he ploughed, and -brake up other nations. 
The bull reprefented civil government, — the cow prieftly 
go-eminent ! Their being yoked together- Hi owed thai 
religion was a part of the conftitution, which created and 
fupported a priejihood.. Thefe two kinds of government, 
civil, and ecclefiaftical, have been yoked together aad have 
been drawing, and ploughing the inhabitants of the. earth 
from that day to this. With this team and plough, the iplough.- 
ers*have made long furrows upon the backs of the faints. 
Paul had this plough upon his back federal times ; furely 
this ploughing of the wicked is fin. 



( 44 ) 

This is the government of England. Lords temporal 
lords fpiritual (add lords infernal if you pleafe.) This c©w 
and bull team, was ufed in this country until the inde- 
pendence of the United States. — Then it ceafed to the 
great grief of the clergy ! ! 

Romulus was the fir ft who yoked the bull and cow ; 
or fixed his religion into the conftitution ; and 1 believe 
Mr. Jefferson was the flrft who knocked the bow pin 
out. Our conftitution has left that end of the yoke, and 
the magiftrate's neck is not under it. Many churches 
have the other end of the yoke on their necks ; the clergy 
hold their obligations againft them for life. They are 
trying to draw the plough ; but it is in vain. "When the 
clergy ftrike them as Balaam did his afs to make them go, 
thtjfart and pull, but they draw their heads round to 
the plough, for there is no one to keep up the other end of 
the yoke. Violent exertions are made to plough with this 
team in New- England ; but 'twill all be in vain. I fee 
no way for the clergy, .unlefs they can make their team 
work in a crooked yoke ; with a chain on each fide. Peo- 
ple are taken, contrary to the conftitution of our govern- 
ment and put in jail, becaufe they will not pay their money 
to fupport this cow and bull religion, which the clergy 
make fuch an howling about in the prefent day. 

It is the joy and rejoicing of my heart, that, notwith- • 
ftanding all the attempts made to keep up the credit of 
this kind of religion, which has been the foundation of all 
perfecution ; the Lord is deftroying it, and that the even- 
ing time light is increanng in fuch a manner, that it is to 
the wicked as the terrors of death. 

Let thofe who are mourning that religious eftabhfhments 
are coming into contempt, remember, that they will have 
greater caufe to mourn foon, than they ever had, unlefs 
they repent. 

Let thofe who love the evening tkne light rejoice in it ; 
and while they fee it increafmg, let each fuch foul hear 
and obey that voice which fays, " Arife.frAnefor thy light is 
co??ie, a?td the glory cfthe Lord is-rifen upon thee." 

May the whole earth he filled with the light of the knowledge 
cfthe glory of the Lord. A M e n . 

£t6 be CONriNUED.3 



(45 ) 



SUPPLEMENT, 

IT is likely to me that fome people on reading this 
account of a fyftem made up of a part of the law of Mofes, 
fome ohilofophy, fome paganifm, and fome tradition, may 
I fay of fome parts of it, " I do not hold lb, ? and on that 
account conclude that their religion is real chriftianity ; 
though I do, not think that any one of the unfciiptural de-' 
nominations holds to all thefe things ; , yet among them all 
they have the whole of what I have mentioned, concern- 
ing that religion which has been for ag^s paa held up by 
human laws. I cannot communicate what 1 w;ih to i'uch 
readers better, than to add an illuitration of it from Cow- 
per's account of eating the fwine among the Mehometans, 
entitled 

THE LOVE OF THE WORLD REPROVED j 

OR, 

HYPOCRISY DETECTED. 
**Thus fays the prophet of the Turk — 
Good muflulrnan, abitain from purk $, 
There is a pait in ev^ry fwine 
No friend or follower of mine 
Maytafte, whatever his-inclination, 
On pain of excommunication. 
Such 'ahomet's myiterious charge, 
And thus he left the point at large. 
Had he the fiaful part exprefs'd, 
They might, with fafety eat the reft ; 
But for one piece they thought it hard: 
Erom the whole hog to be debarr'd, 
And let their wit at work to find 
What joint the prophet had in mind. 
Much controverfy ilraight arofe — 
Thefe choofe the back, the belly thefe j. 
By fome 'tis confidently laid 
He meant not to forbid the head ; , 
While others at that doctrine rail, , 
And pLoufly prefer the tail. ' 



. (4«) 

Thus, conference freed from ev'ry clog. 
Mahometan^ eat up the hog. 

You laugh— 'tis well. - i he tale applied 
May make you laugh on t' other fide. 
Renounce the world— the preacher cries. 
We do — a multitude replies. 
While one as innocent regards 
A fnug and friendly game at cards ; 
/* nd one, whatever you may fay, 
Can lee no evil in a play ; 
Home love a concert or a race ; 
And others — (hooting, and the chafe. 
Revil'd and lov'd, ienounc'd and followed,. 
Thus, bit by bit, the world is fwalloWd ; 
Each thinks his neighbour makes too free*. 
Yet likes a flice as well as he ; 
With fophiftry their fauce they fweeten, 
Till quite from tail to fcout 'tis eatouV 



(47) 
ADVERTISEMENT. 

NOW preparing for the prefs, and will joon he publifbed^ 
A Sermon on Government, delivered in P or tfmouih, March 4, 
1 805, (the evening of the Eleclion of Prefident and Vice- Presi- 
dent,) by Elias Smith. This difcourfe, founded on Ifaiah 9. 
6. " And the govermnent fhall be upon his fhoulder" defer ties 
Chrifl's government as- king and Prieft, and proves that the go- 
vernment of the United States is the kingly government of 'Chriji 
the fecond Adam ; and that m the efablifhment cf our republi- 
can Conftitution, where there is no religious teft, a prophecy in 
Daniel and Theffalonians is accotnplifhed, by which all may be 
convinced of the truth of the prophecies. The Priejlly govern- 
ment of Chriji is defer ibed, which proves, that as Prieft, his 
government extends only over the church — That the kingly and 
prieftly government mentioned by Mofes, pointed, to Chriji and 
had its accoyiplifhment in him. That all governments where 
kings and prieft s are created and fupported by law, are real #n - 
ti-ch rifts, which will be deflroyed it is alfofewed that the gov- 
ernment of this country is the only confiftent, fcriptural one on 
the earth », and thai it will finally; prevail over all the world. 

Alfo by the fame author a Sermon from Genefis, "Thou fhalt 
furely die," « Te fhall not furely die." The title -is this, 
u The doelrine of the Prince of Peace, and his fervants con- 
cerning the loft end of all men, contr aft ed with the doctrines of 
. the Prince of this world and his fervants upon the fame fubj eel ; 
■being a fcriptural examination of the doelrine s called univerfdl- 
ifin. 9 * The fubjecl is taken up infush a manner, that no man 
can overthrew what is faid againft univerfalifm.; nnlefs he can 
prove 'hat the New Teftament is a lie ; and that Chrift and tht 
apojlles were deceivers. 

It is expecled that thefe two Sermons will be ready for the 
prefs in April next. 

By the fame author, will be printed once in three months, be- 
ginning the firft of June next, awork entitled, " The Chrif- 
tian's Magazine Reviewer, and Religious Intelligencer, 
conftfing of fuhjecls Historical, Doctrinal, Practical, Ex' 
peridental, and Poetical —price 12 -1-2 cen s. Subfcriptions 
received at Daniel Conanfs, No. 93 Backftrcet, Boflon. Mr. 
L Mackanulty, Salem. Pierce Hill and Pierce, Portfmoutb, by 
S. Smith, Job Pierce Freetown, and Jonathan Carleton, Ha- 
verhill. N. B. The Sermon on government^ is to be confidered 
a continuation of this Sortwn. 



THg 



Whole World Governed by a Jew | 



OR THE 



■GOVERNMENT 



OF THE 



Second Adam, as King and Priest ; 

DESCRIBED FROM THE SCRIPTURES* 

Delivered March 4, 1805, the Evening after the 
Election of the President & Vice-President. 



By ELI AS' SMITH, 



And speak unto him, saying, thus speaketh the Lord of hosts, say- 
ing, behold the man, what name is the branch : and he ^haU 
grow up out of this place , and he shall build the temple of the Lord\ 
even he shall build the temple of the Lord ; and he shall bear the 
glory, and shall sit and rule upon his throne ; and he shall be a 
priest upon his throne j and ike counsel of pi ace shall bt bcimcca 
them both.. ...... zechariah vi. 1?,, 13. 



EXETER : 

PRINTED BY HENRY RANLE' 



And sold at hisBooktlcre : and by Elias Smith, Portsmouth ; 
B. B. Ma canulty, Seltm ; DanislCon a n t, No.S, and 
Joseph Pulsifer, No. 36, Backstreet, Boston ; J.P R 1 n c s * 
Freetown, Mass.; Timothy Kezer, Kevjizb&nk % and live 
Book-selLers in the United States. 



Distrid of 3tfew-Harnpshire..../0 wit .: 

Be it Rememberedjhat on this fourth day of "May ; 

in the twenty ninth year of the independence of the United States of 
America, Eli as Smith, of the said Districl, Preacher of the 
Gospel, hath deposit, d in this Office, the Title of a Book, whereof he 
.claims as Author, in the words following, to wit ; u The whole world 
governed by a few, or the gov eminent of the second Adam, as King 
and Priest.*. .'Described from the scriptures." 

In conformity to the. Acl of the Congress of thp, United States , 
entitled, ■' an Acl for the encouragement of Learning by securing 
the Copies of Maps, Charts and Books, to the Authors and Proprie- 
tors of such Copies,dwing the times therein mentioned ;" and also to 
an Acl, entitled, "an Acl Supplementary to an Acl for the enccur* 
agemcnt of Learning, by securing the Copies of Maps, Charts and 
Books to the. Authors and Proprietors of suck Copies, during the 
times therein mentioned ; and extending the benefits thereof to the 
a rts of Designing, Engraving, and Etching t His to? ical and other 
Prints." 

R. Cutts Shannon, Clerk of the 

Districl Court of New- Hampshire District 






A 

DISCOURSE 

ON THE 

GOVERNMENT OF CHRIST, 
as King: and Priest. 



Isaiah ix. 6. 

AKD THE-GOVERNMEST SHALL 3E UPON HIS SK0ULD2?,, 



T. 



HESE words are fpoken in connexion 
with what Ifaiah faid fhould happen to the Jews for re* 
jectirg the Mefiiah. He fays, chap. viii. verfe 20, 2 i> 22, 
concerning the ia*w and teftimeny ; meaning the law given 
bv Mofes, and the tejiimony of the prophets concerning 
Ghrift"; * And they fhail pafs through it hardly be/led 
and hungry ;: they fhall not be fatisfied w 7 ith the king 
which is tefti fried of there ; and fhall fret therafelves, and 
cuife their king and their God 9 and look upwards. They 
(hall reject- Chrijl* and look upwards foi another." So they 
are doing to this day. " They fhall look to the earth, and 
behold trouble and darknefs, dimnefs of anguifh ; and 
they fhall be driven into darknefs." 

In chapter ix* verfe 1, he fays, the dimnefs (hall 
not be-fuch as they had experienced in times paft, when 
feme were lightly afflicted, and others had more grievous 
afflictions ; for in their former wars,they had the confufed 
noife of the warrior, and garments rolled in blood; but 
in the time of this darknefs and anguiih, there was ta be 
a war of fire in ft e ad of blood. 

Verfe 5, "For every battle of the warrior is with 
confufed noife, and garments rolled in blood ; but this 
fhali be with burning and tuel of fire." 



This war of fire was begun by John the baptra, whe 
was a burning and Alining light. (Thrill lays, " I am 
some to fend tire on the earth, and what will I if it be 
already kindled." This war of rirebasbeen ever fmce,to the 
trouble and vexation of the Jews, and all (Thrift's enemies. 

In verfe 6, 7, the prophet gives the caufe of this war 
gf fire ; " For unto us a child is born, unto us a Son is 
given, and the government (hall be upon his (houlder ; and 
his name (hall be called WonderfuUCt 
God, The Everlafling Father, The Prince of Peace. Of the 
increafe of his government and peace there (hall be no end, 
fipon the throae of D^vid, and upon his kingdom, to or- 
der it, and to eilabliih i: with judgment ar.d with juftice 
from henceforth even forever : the zeal of the Lord of 
hofts will perform this. ,, 

The perfon on whofe fhoulder the government is faid 
to be, i-s defcribed in a manner aftonifliing to every one 
who reads, and under (lands what he reads. Every thing 
great, gsody gloriou powerful, needful^ e&eu/tvei lofting and 
certain, is eipreffed here, and declared to belong to him, 
Who has the government on his ihoulder. 

What is contained in the whole of thefe two verfes, 
is connected with the part I have mentioned. ...tir..." And 
the government (hall be upon his ihoulder. " This (hott 
fentence declares the righteous, fable, and durable govern* 
went of the Lord Jefus thrift ; * 4 Who is the bleikd and 
only Potentate, the King of kings, and Lord of lords ; who 
only hath immortality, dwelling in the light which no 
man can approach unto ; whom no man hath feen, nor 
can fee : to him be honor and power everlafting ! Amen." 
1 Tim. vi, 15, 16. 

In illuftrating the fubject contained in the paflage 
©ffcripture I have mentioned, I fhall, 

I. Defcribe the government of Chrift from the fcrip- 
tures of truth. 

II. Prove that this government has been, now is, and,, 
ever will be on his fhoulder. 

III. Clofe the fubjecl with fome general obfervations 
©n the whole, and a fhort addjefs to different chara&erir 



I. I am to defcribe the government of Chrlft from 
the fcriptures of truth. 

Government, fignifies an eftablifhment of legal au- 
thority, to adminifter public affairs ; and wherever a 
government is' mentioned, there mull be a gevemor, who 
adminiiiers in the government. Chrift as man, or fecond 
Adam, has an eftablifhed government upon his fhoulder, 
arrd he is the governor in it. Matth. ii. 6, " And thou, Beth- 
lehem, in die land of Juda, art not the leaft among the 
princes of Juda ; for out of thee mall come a governor, 
that iha)i rule my people Ifrael."" This governor means 
Chrift, the king of the Jews. This was the queftion afk- 
ed by the wfte men of the eaft, verfe 2 -" Where is he that 
is b rn king of the Jews ?" 

The government of Chrift mentioned here, was given 
him as the Son oi man by his Father ; for all (excepting 
God) 1 who govern, or are in authority, receive that au- 
thority from one, or many. This authority * Chrift as 
man received from his Father, John v. 27," " And hath' 
given him authority to execute judgment alfo, becaufe he^ 
is the Jon of man" This is mentioned by Paul, in 1 Cor. 
xv. 27, 28, " For he hath put all things under his feet. 
But when he faith, all things are put under him, it is 
xnanifelt that he is accepted, which did put all things un- 
der him ; and when all things fhall be fubdued unto him, 
then ibnii the fon a!fo himfeif be ihbjecVunto him that put 
aH things under him, that (?od may be all in all." 

Chrift as God, could not receive any authority ; but 
as man he could, and has. 

la Ckrift's government, " he has tvro offices. 1 He 
governs as King. 2 As Priejl. He is in authority as 
King and Prieii. 

This is the government which I fhall defer ibe. To 
do this I (hall, 

ist. Prove that he has a government in which he is 
king and priejl. 

2d. I fhall defcrlbe the nature of his government as 
king and prieji. 

1st. I am to prove that in the government Chrift 
A 2 



lias on his fhoulder, he is both king, and prieji, as the fon 
of man. 

This i-s proved from Pfalm ex. 4, u The Lord hath 
fvvorn, and will not repent, thou art a prieji forever after 
the order of Melchizedek" This verfe proves Chrift a. 
king and prie/% for Melchizedek was prieji and king in Sa- 
lem, and he is the only man mentioned in the fcriptures, 
who was King and Prieft, excepting Chrift. Moles was 
a King and Prophet : fo was David; but not King and 
Prieft* There never has been but one order of men fmce 
Chrift, who pretended to be King and Prieji ; that was 
the Popes of Rome. 

It isfaid of Melchizedek, Gen. iv. 18, 19, 20, " And 
MdchizcJek, king of Salem, Brought forth bread and wine, 
and he was the Prieft of the moft high God; and he 
blefTed him, and laid, bit fled be Abram of rhe moft high 
God, pofleffor of heaven and earth ; and blefTed be the 
moft high God, which hath delivered thine enemies into 
thy hand. And he gave hin ll.* 

Here we are told thai Melchizedek was king of Salem, 
and prieji of the moft big) God. Chrift is laid to be a 
priefi after his order. This proves that he is kink and 
pruji. 

There are feveral things faid concerning Melchize- 
dek in Hebrews, which I (hall notice when I come to Jpeak 
or Chriii's prieft ly -• ffice. 

Another proof of Chrift's being king a r ,d priefi in his 
government, is mentioned in Ze( hariah, v . 1 2, 1 3, " And 
ipeak unto him, faying, thus fpeaketh the Lord of holts, 
faying, behold the man, whose name is -he branch; and 
he fhall grow up out of his place, and he {hall buiid the 
temple of the Lord, even he (hall build the temple of the 
Lord ; and he (hall bear the glory, and (hall fit and rule 
upon his throne, and he ftiati be * prieji upon his throne ; 
and rhe counfel of peace (hall be between them both. 

It is plain that the peffon, whofe government I am 
/peaking of, is a man : " Behold the man whofe name is the 
hranch i} This man named the branch, is Chrift, who, as a 
man, h&branchoi David, See Ifaiah xi. 1, "And there 



7 



(hall come forth a rod out of the ftem of Jefle, and a 
branch mall grow up out of his roots :V this means ChrifL 
As man, he is the branch of David ; as God, he is David's 
root. Chrift fays, Rev. xxil 16, " I am the root and the 
offspring of David." It is faid that this branch " (hall 
grow up out of his place/' This applied to Chrift agrees 
with what Ifaiah faid of him, chap, iiii. 2, " For he (hall 
grow up before him as a tender plant, and as a root out 
of dry grpund." This is all explained in Luke ii. 52, 
u And Jefus increafed in wifdom and Jlature, and in favor 
with God and man." It is faid that this man, the branch^ 
'ffliai) build the temple of the Lord," This means 
that Chritt mould build an houfe or temple, 
in confequence of his authority as king and prieft. Chrui 
fays, " On this rock will I build my church. M This is the 
houfe of the living God, called a temple, Eph. ii. 2 ;, 22, 
" In whom all the building fely framed together* grow* 
eth into an holy temple in the Lord. In whom ye alfo 
are builded together for an habitation of Gcd through the 
fpirit." 

it is further faid of this man, the branch, " And he 
fhall ft and rule upon his throne," This applies to Ch. ill 
only : " Sit then at my right hand, until i nlake th>- e 
enemies thy footftooL" P«tui lays, Heb. i. 3, •* When he 
had by himfelf purged our fins, fat down on the right- 
hand of the raajefty on t**gh«" I'" is mentioned here tr at 
thi Jarre man on his throne mould be a prieft " And he 
fhaU be a prieft upon his throne/' This agrees with what 
Paul lays. Heh. viii. 1, "We have fuch an high prkfb+ 
'who is fet en the r ; *rht hand of the throne of the n . - : - tjf 
in ihe heavens. ,; Chap iv, 14, « Seeing then thai we, 
have a great high prieft that is paffed into the heavens,: 
Jefus the Son of God, let us hold fan; our pt»&ffion-.'* 
It is laid, " And the counfel of peace fhall be be- 
tween them both." The meaning of this is, that Chrift, 
having thefe two offices, king and/r;V/?,makes peace, by his 
power as king to pardon ; and as prieft to cleanie with blood 
thofe who aie defiled in fin ; he as prieft wafhes with his 
own blood. Thefe two places prove that Chrift is in his t 
own government, both king and prieft. 



\d. I am to defcribe the nature of Chr ill's govern* 
ment as king and prleji. 

isU As king. This tide Chrift has as the fecond' 
Adam. This is a name Chrift is called by, i Cor. xv. 45, 
" And'foit is written, the firft man Adam, was made a iv- 
ing foul ; the la ft Adam *was matft & quiekening fpirit. 
The firft man is of the earth, earthly ; the fecond man ii 

the Lord from heaven.-' Before I proceed, it is proper 

to add a few words concerning the fir!i and fecond A^am* 

The fifift Adam was a kin^, having J:»mt"inn over the 
works of (Sod's hands- TMs is mentioned in Gen i 26,' 
28, "And God fiid, let us make ttt&ti in our image, a£ 
ter our like liefs, avd let them have dominion over the fnh' 
of the fea, and over the fowls of the air* and over the cat- 
tle, and over all the earth, and over every creeping thing 
that creepeth upon the earth. Ai d God blefled them ; 
and God laid unto them, be frui ful ^nd multiply, and 
replenifh the earth, and ftfbtiue it ; and haVe dominion over 
\htfifJo of the fea, and over the fowl) of the ai~ r a^d «vrr 
every living thing that moveth Upon the face of the earth." 

Here we fee the dominion, or kingly government of 
the firjl Adam; it extended uver the fea, air and earth. 
His dominion is further defenbed in Pfalrh viii. 4, 5, 6, 
7, 8, " What is man, that thou art mindful of him ? and 
the fon of man that thou vihteit him ? ft>T thou haft made 
him a little lower than the angels, and bait ct owned him 
•with glory and honor. Thou madeii him to have do7?iinion 
over the works of thy hands ; thou hall put all things 
under his feet : all fheep and oxen, yea, and the heafts of 
the field ; the few Is of the air, and the fjh of the fea, and 
*wbatfoever paiTeth through the paths of the feas.^ Here 
the fame dominion is mentioned over the earth, air and 
fea ; and it is mentioned that man was crowned with glory 
and honor. This was the fkuation the fii ft Adam was 
placed in. Though this was the cafe ; yet Paul tells us 
of the fad reverfe of this, Heb. ii, 8, fpeaking of the do- 
minion the firft Ada?n had, mentioned in the Pfalms ; 
u Thou haft put all things in fubjedion under his feet. 
For in that he put all things in fubjection under him, he 



9 



left nothing that is not put under him : but now we fee 
not ret all things put under him." 

The firft Adam, by difobedience, loft his do?ninion^ 
and never "will nor never can regain it again. If there 
is not a feccnd to take the dominion, all hope Is gone. 
As foon zs> Adam loft the government ';- the Devil, the prince 
of this world, ruled in Ad-am, and moved men, his ful> 
jects, to take the dominion under him, as Adam had pcf- 
ie/Ted one under his Creator. The firft man ever called 
a king, was Nimrod. 

At this time^ the whole earth was filled with violence, 
ZTidsw&rss bloodjhed, definition, confujhn, and every evil 
prevailed for about four thoufand years in the world un- 
der khigsy who bated vighimufmfs and loved iniquity, and 
no man ever appeared in all that time, to take the com- 
mand, that could be depended on. 

At la ft, the fecond Adam made his appearance to take 
the dominion^ and to rule overall the earth. He wag 
prophecied of long before he came into the world, and 
it was mentioned that he fhould have a ftable government, 
which fhould not be given into other hands. This king, 
who was to take the brow* and diadem, was prophecied 
of in Ezekiel, xxi. 27, " I will overturn, overturn, over- 
turn it: and it (hall be no more, until he come whofe 
right it is; and I will give it him." The kingdoms of 
this world which were founded in unrighteoufnefs, have 
been continually overturning, and will continue fo to do, 
till they are no more* 

This overturning mentioned here three times, feems- 
to me this, that the Babylonian kingdom, would be over* 
turned to the Perfians, the Perftan kingdom to the Grecians, 
the Grecian kingdom to the Romans ; then it was that he~ 
came, whofe right it was, and the kingdom was then giv. 
en to Chrift the fecond Adam-. " the Lord from heaven." 

When jefus Chrift was born into the world, he was 
born a king. When he was born he was then the fecond 
Adam, the Lord from heaven. The angel faid to the 
fhepherds, " unto you is born this day in the city of Da- 
yid, a Saviour, which is Chrift the Lard. When the firft 



IO 



Adam was crowned, every part of his dominion was in the 
mod exact harmony : 4i all very good/' was pronounced- 
upon his whole domn'wn. Wlren he tranf^rtifed. he was 
placed beneath the beait>, < n tear of them. When 

the/ 1 , into this world, where the d^ril and 

wick; 1 , in order to afcend the throne and take 

the g alder ; he appeared firft among 

the b a in a ntanger-. V. hen he came to take 

the^v. i the world tfas in the word iir.ua ticn it could 

be; for the people under the prince of this world, were 
filled with ail i/r, and every 

kh d < i widre xmi h. can to f, el it. After hif 

birth, Her ;> &'*2gT, influenced 

by his mailer, end to kill him, though i: was net 

pofiiole* A&e: .7 years, the prince of this world 

attacked the in the wildernefs, in order to 

prevent hist:, rwtfoi this world out of his 

Land-s. Re (began v;;b him concerning food, as he did 
the firlt Aiam ; but he could not prevail: the fecond 
Main overcame him. Ke then urged him to cad himfelf 
down from the temple ; this would have been obedience. 
Here he did not prevail. Then he fhewed him all the 
kingdoms of this v.-orid, and the glory of them, offered 
them ail to him if he would fall down and worfhip him j 
but he could not prevail. Then he left him, "and an- 
gels came and miniitered unto him." The fecond Adam 
Eiid, M the prince of this world cometh and hath nothing 
in me." While he was in the world he had the govern- 
m&tt of the air, earth and fir., for he could command the 
«»M at his pleafure ; the ,f/& came to the net or hook 
when he faid, and he could walk on the fea ; the earth 
was at his command, the trees dried up when he fpake to 
the m, and the H afi colt, whereon never man fat," was 
entirely fubmirlive to him. Devils cried out, "art thou 
come to torment us before our time ?\ Every attempt 
was made by wicked men to prevent iht fe;.c?id Adam's 
taking i\\z gwerx merit of the whole world upon his fhonU 
dcr. Though he had fuch authority on earth, yet he iub- 
mitted to wear a ciown of thorns, to be nailed to the 



II 



crdis, and to fubmit to death, " that through death hie 
might deflroy him that had the power of death, that is, 
the devil. Having laid down his life, he took it again 
after the third day, and as the fec-cnd Adam* he became 
"Lord of both the dead and the living." Having gone 
through death, he flood then beyond it, where the firfi 
Adam flood before he tranfgreiTed. After his redirec- 
tion, (having preached righteouihefs in the great congre- 
gation before his death) he took the government upon his 
jhoulder. He had before his death overcame the tempta- 
tions of the old ferpent. In his death he deftroyed him 
that had the power cf death, that is the devil. In hisref- 
urrection he conquered the grave, and having done this* 
his father gave him all power in heaven and in earth, be- 
fore he left the world. The day he afcended his throne, 
.he faid to his elifcipks, " all power is given to me in heaven 
and in earth." He then afcended to his throne in hea- 
ven as the jccond Aaam> there to reign till he fhall put all 
his enemies under his feet, till he fhall " put down all 
rule, and all authority, and power." Paul has given 
a ftriking defcription of the firft a.r\6fecond Adam in Heb. 
ii. 5, 6, 7, 8, " For unto the angels hath he not put in 
fubjeclion the. world to come, whereof we fpeak, but one 
in a certain place teftified, faying, what is man that thou 
art mindful of him ? or the fon of man that thou vifiteft 
him? thou made ft him a little lower than the angels ; 
thou crownell him with glory and honor, and didft fet 
him over the works of thy hands ; thou haft put all 
things in fubjecticn under his feet. For in that he put 
all in fubjedion under him, he left nothing that was not 
put under him; but now we fee not yet all things put 
under him ; but we fee Jefus, who was made a little low- 
er than the angels for tke fuffering of death, crowned 
with glory and honor; that he by the grace of God 
fhould tafte death for every man." 

Here Paul tells us how the fir ft 'Adam was made, "a 
little lower than the angels ;" how ail things were put un- 
der him ; how he was crowned with glory and honor, and 
how he loft that crown, a&d dominion, and that the world 



r* 



t a come, was not put in fubjection to angels, but to Chrift ? 
that we fee Jems (the fecond Adam ) made a little lower 
than the angels, crowned with glory and honor, which 
was the crown tht-frft Adam loft. He was made 
lower than the angels, that he might die ; but after he had 
rifen.he was no longer tower than the angels j but after death 
he was railed above the angels, and has now a name above 
every name, and is now placed in heaven, where " angels, 
and authorities, and powers are made fubjeci to him."— - 
The fecond Adam is now on his throne in heaven, hav- 
ing dominion, and is King vf kings, and Lord of lords. 

Having mentioned that he is king as the fecond Adam , 
or a man on the throne, I fhaii, i. Mention a few places 
in fcripture, which declare him a king. 2. Defcribe his 

throne 3. His crown 4. His fceptre 5. The extent 

of his government 6. The nature of his kingly 

government. 

ist. I am to mention the places in" fcripture which 
fpeak oi xht fecond Adam as a king. 

Gen. xlix. to, " The fceptre fhall not depart from 
Judah, nor a lawgiver from between his feet, until Shiloh 
come ; and unto him fhall the gathering of the people be." 

This prophecy points tc the fecond Ada?n, who has 
a right fceptre in his hand. Shiloh llgnifies peace, and 
is the " ptince of peace. " The fceptre is departed from 
Judah ; the Jews have had no king in Jerufalem or Sama- 
ria fince Chrift was on ^arth. The reafon is, the king is 
come which Jacob prophecied of; they have now a king 
whom they curfe, and fret themfelves about. When Jefus 
was crucified, it was written over his head> " this is the 
king of the Jews." He was then their king, though they 
laid, "we will not have this man to reign over us." 
When this king rode into Jerufalem on an afs's colt, 
the children owned him a king ; faying, " bleffed be the 
king that cometh in the name of the Lord ; peace in hea- 
ven and glory in the higheft." Here the prophecy was 
fulfilled concerning him, Zech. ix. 9, "Rejoice greatly^ 
O daughter of Zion ; fnout, O daughter of Jerufalem \ 
behold, thy king cometh unto thee \ he is juft, and having 



15 



;-jon ; lowly, and riding upon an afs, and upon a 
. olt tiV foal of an -afs." 

When lh$ ficond Ac 1 am was delivered into the hands 
of men ; one ace u fat ion brought againft him was, 
that he called himfelf a king, Luke xxiii. 2, " And they 
began to accufe him, faying, we found this fellow perver- 
ting the nation, and forbidding to give tribute to Csefar, 
faying, that he himfelf is Chrift a king." 

Part of this charge was falfe, and part of it true. 
He never forbid any perfon giving tribute to Qefar ; but 
faid, u render unto Caefar the things that are Caviars/* 
He paid tribute once to Caefar himfelf. The lair, part of 
the charge they brought againft him was true, that he 
was •« Chrift a king." He declared himfelf the Chrift, 
which means a king, and when Pilate aiked him if he was 
a king, he faid, / am ; but (faid he) " my kingdom is not 
of this world." 

This charge was brought againft the apoftles ; Acts 
.xvii. 7, " And thefe all do contrary to the decrees of Cse- 
far, faying, there is another king, one Jefm" This was 
a true w T itnefs. 

Paul calls Chrift the king of kings, r Tim. vi. ir, 
u The King of kings, and Lord of lords, ." John- has faid the 
fame of him, Rev. xvii. 14, " Thefe (hall make war with 
the Lamb, and he mall overcome them ; for he is Lord 
tf lords > and King of kings yand they that are with him are 
called, and cholen, and faithful." Chap. xix. 16, " And 
he hath on his vefture and on his thigh, a name written 
King of kings > and Lord of lords ." 

The defcription of the fecond Adam as king, is as great 
as it is poiuble to be defcribed with words to mortals. 
Many places more might be brought, but thefe are fuffi* 
cient to fhew what kind of a king the fecond Adam is. 

2d, I am to defcribe his throne where he governs. 

A throne tjlgnifies a magnificent fiat for a king to fet upon, 
to receive homage from his fubjeclt\ to give audience to his am* 
bafadors, and to difpenfe juftice. Solomon's throne was very 
magnificent ; it was all or ivory, and overlaid with gold ; 
it had fix fteps, at the twelve ends of which were carved 

B 



M 



lions. The top was round behind, and It had two arms, 
fupported by two carved lions, i Kings x. 18, 19. This 
throne had no glory compared with Chriii's, which 
is forever. Chrift's throne is in heaven. Pfalm xi. 4, 
" The Lord's throne is in heaven." This throne is his 
Father's. He fays, Rev. iii. 21, " To him that overcom- 
eth, will I grant to fet with me in my throne, even as I alfo 
overcame, and am fet down with my Father in his throneJ* 
Paul fays of Chrift, Heb. xii. 2, " Looking unto Jefus the 
author and finiiher of our faith ; who for the joy -.hat was 
fet before him, endured the crofs, defpifmg the mame, 
and is fet down at the right hand of the throne of God." 
This throne is immoveable, it will remain forever. David, 
fpeaking ofChriiVs throne^ fays, Pfalm xlv. 6, " Thy throne* 
O God, is for ever and ever." That this means Chrift's 
throne, is plain fiom what Paul has laid of Chrift the fec- 
ond Adam, in Heb. i, 8, " But unto the fon he faith, thy 
■throne, O God, is forever and ever/' This throne is not 
only in heaven firmly eftablithed ; but it is a throne of juf- 
tice. Pfalm Ixxxix. 14, "Juftice and judgment are the 
habitation of thy throne ; mercy and truth go before thy 
face/' Chrift's throne is called the throne of David ; be- 
caufe David received his throne from God, and on that 
throne ruled the Jews. This is mentioned in Ifaiah, ix. 
7, "Upon the throne of David, and upon his kingdom." 
Luke i. 32, " He fhail be great, and he fhall be called 
the fon of the higheft ; and the Lord God fliall give f nto 
him the throne of his father David. v ' 

Many things more are laid in the fcriptures concern- 
ing the throne of the fecond Adam ; but this fhort defcrip- 
tion mull fufnce at prefent. 

3d. I am to defcribe this king's croivn. 

A crown fignifies a cap of Hate, worn on the head 
ef kings, to mark their powe* and authority. When a 
king's crown was taker: oil his head, it denoted that he 
had loft his dominion. It is faid, 1 Chron. xx. 2, <{ And 
David took the crown of their king from off his head, and 
found it to weigh a talent of gold, and there were precious 
itones in it, and it was fet upou David's head." 



r-5' 



gift's crown is made of glory and h&tibr ; Keb. ii, 9, 
w Eat we fee Jefus, who was made a Utile lower than die 
angels for the fufierings of death,rr5'U7;^Y>ith?/sryand ton* 
or, that he by the grace of God fhould tafte death for every 
man," His own glory, his father's, the glory of angels 
and faints, belong to him. He is honored by all thefe, 
and this is his er&um which he will forever wear. 

His crown is laid to be of gold, Rev. xiv. 14, w And 
I looked, and behold a white cloud, and upon the cloud 
one fat like the ion of man ; having on his head a crown 
cfgcld." In chap. xix. 12, He is faid to have many 
crowns on his head, denoting the many honors which be- 
long to him. " His eyes w^ere as a flame of nre ; and On 
his head were many crowns ; and he had a name written, 
that no man knew but he himfelf." 

This crown is never to be taken off: but it is to re- 
main on his head in a fhurifhing ftate foiever.' This Da- 
vid has declared in Pialm cxxxii. 18, " His enemies will 
I clothe with fhame ; but upon himfelf fhall his crowq 
flourifh." This denotes a long and prcfperous reign 3 
which is certain to thz fee ond Adam % and will be enjoyed 
by all his friends forever, 

Alh. His fceptre is to be defcribed. 

The word fceptre, fignifies a rod of command, of 
ftaff of authority, by which the king derecls, gzrjems, chaf 
fifes and rewards. This is evident from what is faid in Eit- 
her, vili. 4, " Then the king held out the golden fceptre 
towards Either. So Either arofe and ftood before the 
king." When one king broke another king's fceptre or 
rod, by which he governed, that king's authority was 
gene. See Ifa. xiv. 5, " The Lord hath broken th^ fluff 
of the wicked, and the fceptre of the rulers." 

ChrilVs fceptre was prophecied of by Balaam, Numb. 
xxiv. 17, "I fhall fee him, but not now ; I fhall behold 
him, but not nigh ; there fhall come a ftar out of Jacob, 
and zfcepter fhall rife out of Ifrael, and fhall fmite the 
corners of Moab, and deftroy all the children of Sheth." 
This ftar means Chrift. Chrift fays, Rev. xxii. " I am 
the root and the offspring of David, and (fee bright and 



1 6 



pnomlrijfcjiarj' The perfon who mould hold l\&sjheptrr % 

is mentioned by Balaam, in verfe 19, " Out of Jacob (halt 
come, he that fhall have dominion, and fhall deftroy him 
that rernaineth in the city." David has defcribed the 
nature of Chnft'sfceptre in Pfalm xlv. 6, "Th* fceptre cf 
thy kingdom is a right fceptre. This fceptre is called a 
right fcepfoet becaufe this king direcls, governs, chaftifes, and 
rewards in righteoufnefs. He rewards the righteous and 
punifhes the wicked. ChriiVs fceptre is his gofpel, called 
the rod of his ftrength, Pfalm cxi. 2. 

$th. I am to defciibe the extent of the fecond Adam x s 
government as king. 

As God, his dominion extends over all creation ; as 
man, his government extends to the air, earth zndfeaj, 
and over all intelligent beings, as angels, 7nen and devil** 
This power was given him as the Jon of man. Matth. 
xxviii. 28, " All power is given unto me in heaven and 
in ec\rth." This is the extent of it. 

It is thought by people in general, that the time will 
come when all the heathen will be given to Chrift, and 
the uttermoft parts of the earth for his pofTellion ; but 
•this has taken place long ago. This was all done in the 
days of the apoftles. The moment he left the grave, he 
took poffeffion ; and when he afcended, he began to dif- 
p]ay the power he received from his Father. Peter fays 
of him, 1 Pet. ii. 23, "Who is gone into heaven, and is 
on the right hand of God -, angels, authorities and powers, 
being made fubject to him." 

To prove the extent of ChriiVs kingly government, I 
fhall bring two witnefles. 1. The prophecies concerning 
it. 2. The declarations of the apoftles. 

if/. The prophecies concerning his extenfive reign. 

The fir ft I fhall mention is in Pfalm ii. 6, 7, 8, 9, 
44 Yet have I fet my king upon my holy hill of Zion. 
Afk of me, and I fhall give thee the heathen for thine 'in- 
heritance, and the uttermoft parts of the earth for thy 
polTeffion. Thou fhalt break them with a rod of iron ; thou 
(halt dafh them m pieces like a potter's veffel." 



i7 



It is faid, that God has fet his king on his holy hill 
of Zion — that he commanded him to afk, and he 
fhould have the uttermoft parts of the earth. Chrift did 
afk ; in " the days'- of his fleffi he offered np ftrong cries 
and tears, and was heard in that he feared." This agrees 
with "what Chrift faid, " all power is given to me in hea- 
y-\ii a- I in earth/' This plainly proves theextent of his 
dc n 

, Another f*>f : his extennve government, is in 

ii. 28, " For the kingdom is the Lord's, he is 
ti§i&governor amoi g the nations." This means Chrift ; 
for this whole Pfalm is concerning Chrift, and he is here 
declared to be the governor among the nations, " His king- 
dom ruleth ore:- all." 

3* Another declaration is given in Pfalm Ixxii. 8, 9, 
10, 11, " He ftrall have dominion alio fretti fea to fea, and 
from the river unto the ends of the earth. They that 
dwell in the wildernefs. fhall bow before him ; and 
fete enemies (half lick the dure. The kings of Tarlnim", 
and of the i3es,fh&ll bring prefents : the kings c: Sheba and 
Seba fhall offer glfc<. Yea, all kings fhall fall down be- 
fore him ; all nations fhall ferve him." 

There never was a more glorious defcription of the 
exten five reign of a king, than is here given by the Holy 
Ghoft, in David's fong of Chrift ! ! 

" San David his harp never sirung y 
ii With more of true sacred delight ; 
li Than token of the Saviour he sung, 
" And he was reveal' 'd to his sight " 

He fays, " his dominion fhall be from fea to fea, and 
from the river to the ends of the earth." This feems to 
take in all the earth. It is mentioned that they of the 
wildernefs fhould acknowledge the extent of his dominion, 
by bowing before him ; and that his enemies fhould have 
their heads fo low as to lick the daft with their tongues j 
that the ides fliould make a prefent to him, even their bo- 
dies and fouls ; and that all kings would be obliged to ac- 
knowledge him their fupcrior, by falling down before him ; 

B2 



i8 



and that ha flio«ld command the nations to obey and 
ferve him. 

4. Another description of his extenfive dominion is 
given in Pfalm ex. 1, 2, 6, " The Lord faid unto my Lord, 
fit thou at my right hand, until I make thine enemies thy 
footftool. The Lord fhall fend the rod of thy flrength 
out of Zion : rule thou in the midft of thine enemies. He 
fhall judge among the heathen, he fhall fill the places 
with dead bodies ; he fhall wound the beads over many 
countries.* 

Can any perfon read this Pfalro : and doubt the ex- 
tent of Chrift's dominion? It is faid Chf ift fliould fet 
on God's right hand till his enemies were his footftool ; 
and that he fhould rule in the mid ft of his enemies — that 
he fhould judge among the heathen, and wound the heads 
over many countries ; this means his victory over the 
iead or kings of- the people, 

Chi ift had all this power when he afcended his 
throne. He has judged among the heathen for many years 
pari; the heathen have been his inheritance for many hun- 
dred years part, and he is now ruling in the midft of his 
Enemies. 

5. Another prophecy concerning the extent of 
ChritVs dominion, is mentioned inZeehariah ix. 10, " And 
I will cut oil the chariot from Ephraira, and the horSi 
from Jerufalem, and the battle bow (hall be cut off: and 
he fhall fpeak peare unto the heathen: and his dominion 
fhall be from fea even to fea, and from the river even to 
the ends of the earth." In verfe 9 a ting is mentioned. 
This is the one which rode into Jerufalem on an afs's colt. 
His dominion is faid to be from fea to fea, and from th« 
river to the ends of the earth. This fiiews the extent of 
las government, As to duration, it is forever ; "of the 
increafe of his government and peace there ihall be no 
end. He mail reign over the home of David forever." 
This is all plain. 

2d. I am to prove the extent of Cbrift's govemnuut 
nom tfc§ declaration of -the spofliss. 



*9 



The firft teftimony I (hall mention is that of Peter, 
Acts x. 36, M The word which God fent unto the chil- 
dren of Ifrael, preaching peace by Jefus Chrift — he is 
Lord efall" Peter declares the extent of ChriiVs domin- 
ion — he is Lord of all. He had the whole command of 
all in heaven, earth, and hell, at the time when Peter 
preached the word to Cornelius and his friends. This 
agrees with the words of Zechariah, chap. xiv. 9, " And 
the Lord- fhall be king over all the earth : in that day (hall 
there be one Lord, and his name one*" Paul fays^ 1 Cor. 
■viii. 6, " But to us there is one God, the Father, of whom 
are all things, and we in him 5 and one Lord Jefus 
Chrift." Thefe places all fliew the extent of Chrift's 
dominion. 

2. The extent of ChriiVs dominion is proved from 
what Paul has raid, Eph. i. 20, 21, 22, 23, " Which he 
wrought inChrift,when heraifedhim from thedead,and fet 
him at his own right hand in the heavenly placestffax above 
ell principality* and power, and might,and dominion, and 
every name that is named, not only in this world, but 
alfo in that which is to come ; and hath put all things 
under his feet, and gave him to be the head over all things 
to the church, which is his body, the fuilnefs of him that 
filleth all in all. n The apofile has here given a maflerly 
defcription of ChriiVs dominion. This, he tells us, Chrift 
had when his father fet him at his own right hand. 
Name principalities, powers, might, dominion ; mention 
every great name in heaven among angels, or on earth 
among men, he exceeds them all as to name and extent of 
government ; for he rules them all ; he is head over all to 
hk church. What ignorance of the fcriptures do merv 
manifeft, when they tell us the time is coming when 
Chrift will have the heathen for his inheritance, and 
when there will be one Zc-niy and his name one. Paul faw 
that lime and rejoiced in it. He rules in the rnidil 
of his enemies 5 this is the reafon they rage at the pref- 
ect day. 

What Paul has faid in Philippians ii. *>, 10, 1 r, agree* 
with this account. [ l Wherefore God alib hath highly 



20 



exalted him, and given him a name which is above every 
name ; that at the name of Jefus every knee fhould bow, 
of things in heaven, and things in earth, and things under" 
the eaith ; and that every tongue fhould confefs that he 
is Lardy to the glory of God the Father." 

Paul fays, God has highly exalted him ; that his 
name h higher than any other name ; and that obedience 
to Lim is required of every intelligent' being i:i heaven 
and earth, 

3. John defcrlbes the extent of GfarMfs kingdom or 
dominion, in Rev. xvii. 11, "ThSfe (ball make war with 
the Lamb, and the Lamb fhall overcome them, for h e 
Lord of hrtsh'i and King of ki/.g:" Chap* xix. 15, iS $ 
"And out of his mouth goeth a (harp (word, that witfc 
it he fhould fmite the nations ; and he fhall rule them 
with a rod of iron : and he treadeth the wine prefs of the 
fiercenefs of the wrath of Almighty God. And he hath 
on his \j0fture, and on his thigh* a name- written, King cf 
kings y and Lord of lords." 

There are many more place3 which 1 fpeak of the ex- 
tent of Chrift's dominion, as the fecond A dam ; but thefe 
are fufficient to convince every rational man that Chrift is 
kingy and that he rules over all the earth : that angels. good 
and bad men, are all under his control, and have been ev- 
er fmce he afcended to heaven. He has for ages pad 
broken kings in pieces like a potter's verTei, and he is doing 
it now, and wijl, until there is not a crowned head on earth* 

As this government is £o extenfive, if it is a good 
one, it muft be univerfally pleafmg to the righteous, and 
difpleafiug to the wicked ; but if it is a wicked government? 
it muft be pleafmg to the wicked, and a matter of great 
grief to the righteous. — To know what this kingly gov- 
ernment of Chrift is, we muft go to the fcriptuies wheie 
it is mentioned. This leads me, 

6th* To defcribe the nature of Chrift's government or 
dominion. 

The nature cf Chrift's government or dominion, h 
contained in one word, which is,rigbteoufnefi. Thegozem- 
went of Chrift as king* is fuch a government as is caku- 



at 



lated to make men as happy as they can be in a ftate of 
mortality. It is a government which extends to all the dif- 
ferent fituatians of men in this life, 

I will mention a few places in the fcriptures which 
prove riwhteoufmfs to he the nature of Chrifi's govern- 
rnent on earth, as the Jkcand Adam* 

Before I mention the places of fcripture which prove 
that the nature of ChriiVs government is righteoufnefs* I 
think it proper to obferve, that in the lav*' of Mofes, men- 
tion is made of a king and priejl, and there is a law con- 
cerning them. The law concerning a king among the 
Jews, pointed to Chrift ; fo did that concerning the priefk 
The government given by Mofes, was a kingly and prieft- 
\y government, ordering the people to fubmit to both. 
This law was a prophecy of Chrift as king and priejl } 
therefore Chrift lays, M the law and prophets prophe- 
eied until John." When Chrift came, that govern- 
ment concerning a king and priej} 9 was at an v end. Da- 
vid and Solomon were both figures of Chrift as king. 
David was a figure of Chrift when he was in this world. 
David was anointed king, and yet wandered about in the 
mountains with a few poor men that were in debt, and in 
diftrefs ; fo Chrift when in this world, though a king, yet 
he was poor, and was often in the mountains, having 
poor men for his difciples,and hunted about by the Phar- 
ifees, as David was by Saul. Solomon was a figure of 
Chrift on his throne. Solomon was the wifeft, mo ft know- 
ing, and the richeft king that ever lived, and had a righ- 
teous* peaceable*, rich* and extenjive kingdom. Chrift fays, 
that " the queen of the fouth came from the uttermoft 
parts of the earth to hear the wifcLom of Solomon, and 
behold a greater than Solomon is here." He meant, that 
he was. a greater king than Solomon. 

Thefe kings were only executors ; they were never 
allowed to make laws, but were required tofubmit to the 
law given by Mofes. It is faid, Deut. xvii. i6> 18, 19, 20, 
* 4 Thou (halt in any wife fet him king over thee 5 whom 
She Lord thy God fhall choofe : one from among thy 
brethren fhall thou fet king over thee, And. it fhall b-a, 



22 



trhen he fetteth upon the throne of his kingdom, that he 
fhall write him a copy of this law :n a book cut of that 
which is before the prjes&Sj the Levites. And it (hall be 
with him all the days of his life — that his heart be not- 
lifted up above his brethren, and that he turn not afide 
from the commandment to the right hand or to the left**' 
This was to fhew that Chrift was rr. ler the law, 

and that he love~ h he u as a king, 

yet that he was in kibjecliori to his Father* who gave him 
his dominion. 

Solomon was the moil ftrifetng figure of Chrift zt 
k'wg of any man mentioned in the fcriptares. It is laid, 
I Chron. xxix. 25, " And the Lord magnified Solomon 
exceedingly in the fight of all Ifrael. and td upon 

him fuch royal ma jelly as had not been on any king in 
Ifrael before him." 2 Chron. ix. 22, 23, 26, " Ar.d king 
Solomon palled all the kings of the earth m riches and 
wifdom. And all the kings of the earth fought the pre- 
fence of Solomon to hear his wifdom, that God had put 
in his heart. And he reigned over all kings, from th^ 
river even unto the land of the Philistines, and to the bor- 
der of Egypt. " Solomon's men and fervants were hap- 
py under his reign while he obeyed the law of God. 
This was a righteous reign* and happinefs was the confe- 
quence of it, The Piaim which David compofed for 
Solomon, never could be all accomplifhed in him, but had 
reference to a greater than Solomon. There the nature 
of Chri&'s government is defcribed. 

Piaim ixxii. 2, " He fhall judge thy people with 
righteoufnefs, and thy poor with judgment/' Righteouf- 
nefs is here confidered the itandard of judging. 

Ifaiah xxxli. i, " Behold a king fhall reign in righ- 
t^oufnefs, and princes fhall rule in judgment." Here we 
aie told how Chrift mould reign, that is ,in right 'ecufneft. 

The nature of Chrift/ s government is declared by 
Ch'rifVs being called, " the Lord our righteoufnefs ;" and 
by its being laid that he "-loved righteoufnefs , preached 
rightecuf?i?fi" rnl u is the end of the law for right zouf 
nefs to every one that beiievsth*'* 



*9 



The queftionis, what is right eoxfiiefs m a government*? 
X anfwer, it is, i. Liberty.,... 2. Equality..... 3. Unity...,. 
4. Peace. The government which Chriit fet up in this 
v:-. rid, when he was here, had thefe four things in it, 
:fe four things he preached, and called men to attend 
.to them. He faid his kingdom was not of this world ; it 
was not founded nor governed upon unrighteous princi- 
ples. He told his hearers that the kingdom or govern- 
ment of God had right sou fnefs in it. " Seek fir ft the king- 
dom of God and his righteoufnefs" was what he preached. 
Paul fays, " the kingdom of God is not meat, and drink ; 
but righteoufnefs* and peace, and joy in the Holy Choir." 

I will prove that in Chriit's kingdom which he fet 
up, called his church* thefe four things are found... viz* 
liberty. Equality* Unity and Peace* 

1 Liberty. This Chrifl: preached, John viii. 31, 

32, 36, " Then faid Tefus to thofe jews which believed on 
him, if ye continue in my word,. then are ye my difciples 
indeed ; and ye fhall know the truth, and the truth mall 
make you free. If the Son, therefore, fhall make you free % 
ye fhall be free indeed.' ' 

Chrifl: has declared that the truth he preached, 
fliould make tbo&jree who continued in his word. Ifaiah 
faid that one part of his work was, to " proclaim liberty 
to the captives. " The liberty enjoyed in ChrirFs govern- 
ment refpecls both foul and body. Paul fays, Gal. v. 1, 
" Stand fail therefore in the liberty wherewith Chrifl: has 
made us free." 

When Chrifl: came into the world to preach liberty* 
the people were in a government where their fouls and 
bodies were in bondage. The Scribes and Pharifees kept 
their fouls in bondage, by taking away the fcriptures from 
them, and teaching their own traditions, inilead of teach- 
ing the word of God, They fet themfelves up as Rabbis* 
and told the people they mu ft receive what they com- 
manded them. They bound heavy burdens on the peo- 
ple, and kept them in ignorance. Chrifl: proclaimed Hb- 
erty to them, and told the people that the Scribes and 
Pharifees were a company of hypocrites, deceiving them, 



*4 



rn order to cheat, and keep them in bondage. He told 
them to call no man father or mailer en earth. Here 
was righteous liberty. He told them they mu ft give ac- 
count to God, and not to man. Paul held to this part of 
righteoufnefs. He was free from all men, being ChrifVs 
fervant. " Paul, a fervant of Jefus Chrift," was his title. 
" If I leek to pleafe men, I (hall net be a fervant of Chrift, ,, 
he fays ; that is, if I obey fome other mafter, I mull give 
up Chrift. He fays, " ye are bought with a price, be ye 
not fervants of men." 

The bodies of the people were in bondage when 
Chrift came. All who believed in him had liberty ; and 
when the Roman army bef eged Jerufalem, the difciples 
fled to the mountains, and were free ; and while the Jews, 
who rejected ChriiVs righteous government, were carried 
captive into all nations ; all his difciples, by paying trib- 
ute, were free, and had the privilege of Roman citizens 
all over the Roman empire. Tt is plain that liberty was one 
branch or part of Chrift's righteous government. 

2 Equality, This is another part of his righ- 
teous government. Men certainly are born free, and they 
are as certainly born equal. This Chrift preached, and 
this he eftabliftied in his kingdom. 

This equality is mentioned in Mark x. 42, 43, 44, 
" But Jefus called them to him, and faith unto them, ye 
know that, they which are accounted to rule over the Gen- 
tiles, exercife lordfhips over them ; and their great ones 
exercife authority upon them ; but fo mall it not be among 
you ; but whofoever will be great among you, fhall be 
your minifter ; and whofoever of you will be the chiefeft, 
lhall be fervant of all." Equality is here held up by 
Chrift in contrariety to the government of the Gentiles. 
Here are no lordfhips allowed of; but the chief among 
them is to be fervant of all. Another place fays, " But 
be not ye called Rabbi ; for one is your Mafter > eben Chrift, 
and all ye are brethren. And call no man your father 
upon earth, for one is your father, which is in heaven ;" 
fee Matt.xxiii.8. Chrift forbid his difciples fetting up to be 
rmfters or fathers over each other. This equality, men* 



«5 



tJoned by Chrift, is meant to deftroy aH that imquality, 
that is found among the kingdoms which confift in unrigh- 
teousnefs. Paul fays, concerning thoie who are in this 
kingdom, Col. iii. 1 1, " Where there is neither Greek nor 
jfe-jjy circumcifion ror uncirtumcijior.. Bai tartan, Scythian^ 
bond or free ; but Chriii is all, and in all. >? Every diftinc- 
tion is deltioyed, and al is iwaliowed up in the glorious 
character of him, who nils ail their hearts with joy. 

3 Unity. This is another part of the righteous 

government of Chrift. This Chrift preached to his fub- 
jecls. He called his difcipies brethren, and faid, " all 
ye are brethren/' Unity among his difcipies was what 
he prayed for, John xvii. 21, u That ihey all may be one* 
as thou, Father, art in me, and I in thee, that they a:fo 
may be one in us ; that the world may believe that thou haft 
fent me." In this verfe a unity is mentioned, and prayed 
for by Chrift, This is one peculiar part of ChiiiVs gov- 
ernment. There can be no happinefs without union or 
onenefs. This the church enjoyed in Jerufalem. Acts 
iv. 32, "And the multitude of them that believed, were 
of one heart, and of one foul ; neither faid any of them 
that ought of the things which he poffefled was his own; 
but they had all things common/ 7 The union which Chriii 
prayed for, was here enjoyed among about fivQ thoufand, 
being one body. No one fuifered for want of the comforts 
of this life ; being united, one was bound to all, and all 
were bound to one. 

4 Peace. This is another part of Chrift *s righ> 

teous government. He is called, " the Prince <f Peace." 
This he gave his difcipies, John xiv. 27, " Peace 1 leave 
with you, my peace J give unto you ; not as the world 
giveth, give I unto you/' Chap. xvi. 33, " Theie things 
I have fpoken unto you, that in me ye might have peace ; 
in the world ye mail have tribulation ; but be of good 
cheer, I have overcome the world." This peace all ChrirVs 
difcipies enjoyed, " being juftified by faith, they h'^d peace, 
with God, through our Lord Jefus ChriiV Rom. v. t. 
They had from Chrift a fpirit of peace^zxid not of war. The 
members were exhorted to "live in love znd'peace, that 

C 



26 



the God of love and peace might be with thenar' The 
apoftles exhorted their brethren to endeavor to maintain 
peace with all, if it was poffible. Rom. xii. 18, " If it be 
; poffible, as much as lieth in you, live peaceably with all 
men." Heb. xii. 14, " Follow peace with all men, and 
holinefs, without which no man mall fee the Lord." 

The gofpel of Gbrift is the gofpel of peace, and in 
that he fpeaks peace to the heathen ; and by that fame 
gofpel he increafes the number of his friends 

Thefe few remarks fufficiently prove that the righ- 
teous government of Chrilt cor.fifts of Liberty.. ..Equal- 
ity. ...Unity and Peace ; and that every government* 
which confifts of Bondage. ...Inequality, among men, 
.Discorb and War, is the government of Antichrift 
or Satan. 

Where fhall we find a people under fuch a govern- 
ment as this ? all the churches, in the days of the apnftles^ 
were under this heavenly government : they appeared one 
vaft republic on earth ! all free, all equal, all united, all at 
peace among themfelves, and ftriving for peace among 
thofe with whom they lived. The apodles were fervants 
in the churches ; fo were the other minifters. No one had 
dominion over the faith of another. Juilice dwelt among 
them between man and man, and all were happy. They 
had no Lords fpiritual, no Lords over God's heritage. 
They had one Lord, and his name was One, and in that 
name they all trufted* This government, all real faints 
have loved, and contended for it to this day, though they 
have been perfecuted and killed on that account. 

Where fhall we find this government now ? It is in 
Rome, where the bifhop wears two fwords, and pretends 
to govern the world and the church. Is there Liberty, E- 
quality, Unity and Peace, in that church or government ? 
there is not. Is it in England, where the king is head of 
the church, and where a priellhood is created and fup- 
ported by law I where all diffenters are obliged to fupport 
£urates, Reclc-rs, Briefly Bleeps, Archbifocps and Lord- 
„archbifioops, whom they never hear, and then have leave 
4x> fupport their own teachers I Is this a righteous gov- 



27 



eminent ? Is Liberty, Equality, Unity and Peace found here* 
where lords and firvants^ nobility and peafants, clergy and 
laity, are found ? It furely is not. 

This kind of government is not adopted in Ro??ie.,„> 

It is not in Conjlaniitfople It is not In Alexandria It is 

not in England. It is not in France. Is there a fpot on 
earth where fuch a government can be found ? Yes, there 
is. Where is it : In the United States of America. 

The constitution of the United States, is founded on 
that righteoufnefs, which confifts in Liberty, Equality, Unity 
and Peace. This is the firft and only government on earth 
of the kind. This begun firft in Providence (Rhodeifland) 
and has now become the general government of this 
country. 

I fuppofe that forne may be unwilling to own that the 
government of this country is the kingly government of 
Chrift 5 and it is likely that the idea will be new to many \ 
but it is a facl which is eafily proved from two things/ 

ift. From the couftitution and articles of confedera- 
tion, which is adopted here. 

2d. From the prophecies concerning fuch a govern- 
ment that mould be received by other people, befides 
the faints. 

1st. lam to prove the government tff this country 
to be the kingly government of Chrift, from the constitu- 
tion and articles of confederation, which are adopted in 
this country by a majority of the people. 

Chrift's government confifts in righteoufnefs. Righ- 
teoufnefs in a government, confifts in the four things men- 
tioned. Thefe four things compofe the broad bafe on which 
the prefent and future happinefs of this country depends. 

The government of this country, includes the rights 
of men. Thefe are liberty, equality, unity and peace. 

In the declaration of Independence in Congrefs. July 
4, 1776, this aiTertion is made : " We hold thefe truths 
to be felf-evident ; that all men are created equal ; that 
they are endowed, by their creator, w^ith certain unalien- 
able rights ; that among thefe are life, liberty, and the pur* 
fuit of happinefs ; that to fecure thefe rights, governments 



28 



are inflitmed among men, deriving their juft powers from 
the confent of the governed ; that whenever any form of 
government becomes deftructive to thefe ends, it is the 
right of the people to alter or to abolifli it, and to infti- 
tute new governmentsjaying its foundation on fach prin- 
ciples, and organizing its powers in fach farms, as to 
them (hall feem mod likely to effect their fafety, and 
happinefs." 

By the Britifh government, that " fiupendous fabric," 
properly named, an iron yoke, the people were deprived of 
liberty, equality, unity and peace ; and on this account they 
threw off that tyrannical, diabolical government, and re- 
ceived the government of the fecond Adam* The mem- 
bers of Congrefs, have expreffed their own minds, and the 
minds of a large majority of the people in the United 
States, concerning the Britifh King, and his government, 
id thefe words: "The Hi [lory of the prefent king of 
Great Britain, is a hiftory of repeated injuries and ufur- 
pations, all having in direct object, the eftabliihment of an 
abfolute tyranny over thefe States. To prove this, let 
facts be dated to a candid world," 

Liberty, is the firil thing in the government of 
Chrit. This is one thing peculiar to the conftitution of 
the United States. 

In the articles, in addition to, and amendment of the 
conftitution, this liberty is particularly expreffed. Arti- 
cle 3d, " Congrefs (hail make no law refpecting an ejlab- 
UJJwient of religion, or prohibiting the free exercife thereof; 
or abridging the freedom of fpeech, or of the prefs ; or 
the right of the people peaceably to affemble, and to pe- 
tition the government for a redrefs of grievances." 

In this article, liberty is defcribed in a molt beautiful 
manner. It refpects religion, as to what men believe and 
practife. All men under this government, are allowed 
their liberty to believe and practife as they can account to 
God, without any reftraint. This is what Chriit preached ,* 
call no man father or mafter. We fee what the effect of 
this liberty is ; there is no perfecution ; the quakers are 
cot hung 5 the baptifts are not imprifoned nor banifhed, 



2 9 



and the clergy are not adored as they were when the gov- 
ernment told us how we fhould believe, and when laws 
were made to make men go to meeting, and have their 
children fprinkled. 

This liberty extends to the fpeech and prefs. Every 
man may ipeak and print his mind, fo that free inquiry 
has now become common to all. If there is opprefiion, 
the people are at liberty to petition for a redrefs of grie- 
vances. This liberty extends to all good citizens, let their 
thoughts about religion be what they will. 

Esjuality, is another thing peculiar to the kingly 
government of Ch rift. This part of it is in the constitution 
of this country. We have no lords fpiritual, nor lords 
temporal : fuch a clafs of men as the nobility , are not known 
here -, but all th'efe unrighteous distinctions, are fwallowed 
up in the terntfellow citizen*. Privileged dalles, who do 
nothing, and live idly on the hard earnings of others, are 
not found here. 

Unity, is another part of Chi id's government. This 
is peculiar to the government of this country. On this 
account, the ftile of our confederacy is this, **"tbe United 
States of America" The articles of confederation are de- 
figned as a foundation of perpetual union againft bondage^ 
inequality, difcord and unrighteous <war. This is exprefled 
in the third article of confederation, which fays : " The 
faid dates hereby « feverally enter into a firm league of 
friend fhip with each other, for their common defence, the 
fecurity of their liberties, and their mutual and general 
welfare ; binding themfelves to affift each other againft 
ail force offered to, or attacks made upon them, or any of 
them, on account of religion, /over 'eignty , trade or any other 
pretence whatever." 

This unity in. our government, is not a bare name ; 
it is a reality. The ftrength of it has been tried by for- 
eign foes, and domeftic juntos. Every plan has been 
laid to difTolve this union; but all human exertions 
are vain : this union is of the Lord, and will ftand. The 
Anti-cbrijls, under different names > are defeated in ev\ 
discordant plan they have laid. 

C2 



3« 



Peace, is another thing peculiar to the government 
of Chrift. This is found in the government of this coun- 
try. As righteoufnefs is the nature of the government ; 
fo peace is the certain attendant of it. " The work of righ- 
teoufnefs is peace, and the effect of righteoufnefs, quietnefs 
and affurance forever." This is a principle which prevails 
in a large majority of the people in this country, and a- 
mong thofe in authority. 

Amidft all the wars and bloodfhed in Europe, a 
ftrict neutrality has been prefer ved here: we have peace 
among ourfelves ; peace with the natives on our frontiers, 
and peace with feveral nations abroad. Here is a reafon- 
able government, and not a brutal one, like thofe acrofs 
the great waters. 

The righteoufnefs which our government is founded 
on, is that which Solom< n fays, exalteth a nation. The 
legiflative, executive and judiciary powers, are founded in 
righteoufnefs. 

The fir ft article of the conftitution, defcribes the leg- 
illative powers in fuch a manner, as to prove it right. 
It fays, *< All legiflative powers, herein granted, (hall be 
vefud in a congress of the United Stat.s, which (hall con- 
fift of a Seriate ', and Houfe of Reprefentatives. The Re pre- 
fentatives are chofen by the people of each irate, who are 
a free, equal, united and peaceable people. The Senate are 
chofen by the legiflature of each State. This places the 
legiflative powers in the people : this is righteoufnefs. 
The executive power, is veiled in a Prefident of the Uni- 
ted States, for the term of four years. He is chofen by 
the voice of the people. A free, equal, united, peaceable peo- 
ple, would never choofe one to this high office, that was 
contrary to them, or that wifned to have another form of 
government. The judiciary power of the United States, 
is veiled in one Supreme Court, and in fuch inferior courts 
as the Congrefs may, from time to time, ordain and 
cftablifh. 

This government, confidered in the nature of 
the conftitution, and the articles of confederation 
between the States, is the wonder of the world! this 



3*- 



is a. government different from all others on earth i it is 
from heaven. Two things prove that it is of God ; firif ? 
that men fliould be led to form a government on fuch 
principles for the firft time, fmce the world begun. Sec- 
ond, that fuch a large body of people fiiould, in fo fhort 
a time, be willing to adopt it, and conform to it. 

When the conftitution and articles of confederation, 
were received by the people of nine States, the delegates 
of Congrefs considered that Jefus Chrift, the Governor of 
the '-world) had inclined the hearts of the legiflatures they 
reprefented, to approve and authorife them to ratify the 
articles of confederacy and perpetual union. They have 
exprefTed their minds in thefe words: 

" And whereas it has pleafed the great governor of 
the world to incline the hearts of the legiflatures we res- 
pectively reprefent in Congrefs, to approve of, and to au* 
thorife us to ratify the faid articles of confederation and 
perpetual union : Know ye, that we, the underfigned 
delegates, by virtue of the power and authority to us giv- 
en for that purpofe, do by thefe prefents, in the name and 
behalf of our refpedive condiments, fully and entirely 
ratify and confirm, each and every of the faid articles of 
confederation and perpetual union, and ail and Angular 
the matters and things therein contained. " 

When the firft Prefident was placed in the chair, it 
was confidered of God, that fuch a government fhould 
be adopted, and fuch a man as George Washington. 
appointed to prefide as chief magiftrate in the union. — 
The circumftances were fo peculiar at his inauguration, 
that I think it proper to give the account, as it [lands in 
-Morfe's Geography, vol. i. page 332. 

" On the 30th of April, 1789, George Washington 
was inaugurated Ptefident of the United States of A- 
jnerica, in the city of New- York. The ceremony was 
performed in the open gallery of Federal Hall, in the 
view of many thoufand fp-eclators. The oath wasadmin- 
iiiered by Chancellor Livingston. Several circumftances 
concurred to render the fcene unufually folemn. The pret- 
ence of the beloved Father and Deliverer of his Country*,. ♦ 



« 



the imprefiions of gratitude for his pad fervices..,.the vaft 
conco-urfe of fpedtators.... the devout fervency with which 
he repeated the oath. ...and the reverential mannerin which 
he bowed to kifs the facred volume... .Thefe circumftances, 
together with that of his being chofen W the mo ft dignr- 
fied office in America, ar perhaps in the world, by the 
unanimous voice of more than three millions of enlightened 
freemen, ?Al confpired to place thn> among the rnoft auguft 
and interefting fcenes which have ever been exhibited on 
"this globe." " It feemed from the number of witnefTes 
(faid a fpeclator) to be a folemn appeal to heaven and 
earth. at once. Upon the fubject of this great and good 
man, I may perhaps be an enthufia't ; but I confcfs 1 was 
tinder an aVful and religious perfuation, that the gracious 
ruler of the univerfe, was- looking down at that moment, 
vvith'peculiar complacency on an acl, which to a part of 
his- creatures, was very important. Under this impreftion, 
when the chancellor pronounced, in a very feeling 
manner, long live George Washington, my fenfibil- 
ity was wrought up to fuch a pitch, that I could do no 
more than wave my hat with the reft, without the pow- 
er of joining in the repeated acclamations which rent 
the air !" 

The nature of the conftitution, and articles of confed- 
eration and perpetual union, and the manner in which it 
was adopted, is a finking -proof of its being of God. 

This queftion may he afked : if Chrift's government 
is righteous, and that righteous government is adopted in 
this country, as the rule of conduct towards each other, 
how is it poffible there can be any wrong done in the 
United States? the anfwer is eafy. In this country, the 
men who do wrong, are oppofed to the government, which 
a majority have received and fubmkted to. Thefe are 
ene?nies to righteoufnefs* This is the character of all thofe 
people who knowingly oppofe our conftitution, union, and 
that adminiftration which agrees with the conftitution % 
and who are againft thofe who are in authority. 

As I have defcribed in fhort the government of this 
country, it is proper here to mention, that in Chrift's 



t^ . . . 

kingly government, which refpects the affairs of men in gen- 
eral, there are minifters or magiftrate 5 in this government^ 
which Chrift has appointed for a terror to the wicked, and 
a praife to them that dn well. The mmifters which are 
appointed to ferve in the kingly government of Chrift, have 
a work to do which is different from the work thefe have 
appointed thern by ChriiV'in his prieftfy government '. 

The apofile Paul has defciibed CaKft*s minifters in 
the kingly government. Thefe have nothing to do in re- 
ligious matters, Thofe officers under Chrift as priejlt 9 
have nothing to do in punifning offenders, this belongs to 
the miniiler who is appointed " to execute vengeance on 
them that do evil." 

The magi fti ate who is appointed of God, is men- 
tioned in Romans, xiii. >.2, 3, 4, 5, 6, 7, " Let every foul 
be fubjecl to the higher powers ; for there is no poweF 
but of God ; the powers that be are ordained of God. 
Whofoever, therefore, refifteth the power, refifteth the 
ordinance of God ; and they that refill: fhall receive to 
themfelves damnation : fcr rulers are not a terror to good 
works, but. to the evir. Wilt thou then not be afraid of 
the power ? do that which is good, and thou fhalt have 
praife of the fame : for he is the minifter of God to thee 
for good, But if thou do that which is evil, be afraid; 
for he beareth not the fword in vain ; for he is the minifter 
of God, a revenger to execute wrath upon him that doeth 
evil. Wherefore ye muft needs be fubject, not only for 
wrath, but alfo for confcience fake. For, for this caufe 
pay ye tribute alfo ; fer they are God's minifters, attend- 
ing continually upon this very thing. Render, therefore, 
to all their dues: tribute, to whom tribute is due ; cuf- 
torn, to whom cuftom ; fear, to whom fear; honor, to 
whom honor." 

In this quotation, Paul defcribes God's minifter, or 
the magiftrate appointed by the Lord. His duty extends 
to men's conduct : his work is to punifh evil doers. Thofe 
rulers whom God appoints, are to be a terror to evil do- 
ers, and not to them that do well. Thefe are the ones who 
are to be fupported and honored. The magiftrate who 



> 4- 



loves the rights of men, which confift in liberty, equality, 
nity and peace, is one whom Chrift has appointed to bear 
the i word, to punifli thofe who tianfgrefs the laws of a 
righteous government, and to oe a praile to them that do 
well. The magifivate, who is oppofed to thefe things, is 
not God's miitiiter. 

In a righteous government, magijirates are appointed 
to punifh thofe who do wrong, in an unrighteous govern- 
went, magifirates are appointed to punifli thofe who do 
right. This wifdom cometh not from above ; but is earth- 
ly, fenfual, deviliih. 

It appears to me, that George Washington was a 
Magiilrate appointed by Chrilt, to be a praife to them who 
do well, and that he meant to do ju.ily as a magistrate. 
It is tbought by people in general, that he cid right (fave 
in the matter of the Britain treaty.) I lea/e this to be de- 
termined by thofe who know beft about it. John Adams, 
I coniider, as a four years fcourge to the United States ; 
who, by his retrograde motion, taught the Americans that 
they had fomethmg to do in order to enjoy the bleffings 
of the righteous government which the feco/u \ Adam had 
given them. By his administration, the people found that 
the third Adam's notion of government, was very different 
from that of the fecond Adam. Faur years chaftife merit, 
with the fcorpions of a (landing army, (lamp act, direct 
tax, and eight per cent, loan, taught the people to choofe 
a chief magiilrate, who would act in conformity to the 
conftitution. — Mr. Adams is not to be envied, but pitied. 
His lighting his lamps in Philadelphia, at ?nidnight, will afford 
all future generations a light to fee him by, He was rather 
a/W than a workman, through the whole, in my opinion. 
The Britim party had caufed the current to run fo fwift, 
that the moment his Ship Defence entered thefiream, with hi: 
NOBiLifY in the hole, he and they went directly down the 
Jlream, until his Ship finicky the 4th of March, 1801. 

Our prefent Prefident, Thomas Jefferson, was raif- 
ed up by the King of kings, to fill the moil important 
place in the world 5 and though Ch rift took Wafni?:gton 
away \ yet he fparcd Jeffsrfm^ .whofe name will ever be 



35 



held in high efteem by all who love liberty T equality \*unft§ 
and peace, 

I do not think there ever was a chief magiftrate fo 
qualified, as he is. His ideas of government and religion 
accord with the laws of the King of kings. For this he is 
hated by hyp:crites, and thoie who wiih to ft amp the people 
. into dnfi and dfbes, in order to acquire eafe, wealth >, riches , 
and everlafiing reputation, by depriving the people of 'their rights* 
His enemies and the enemies of thrift, have prophecied 
that if he was prefident, their holy religion would die. 
The New England Palladium has faid, " Should the in- 
fidel Jefferson be elected to the Prefidency, the feal of 
death is that moment fet on our holy religion, our churches ' 
w T ill be proilrated, and fome infamous proftituie, under the 
title of the goddefs of reafon, -will prefide in the fanctua- 
ries now devoted to the moil High/'" Is this true ? No, 
thofe who faid it, are falfe prophets ; 4i the thing has not 
followed, they fpa-ke lies in the name of the Lord." As 
to civil matters, our beloved. Prefident has ever appeared 
to efteem that liberty, equality, union and peace, defer ibed 
in the constitution and to conform to it, As to religion, 
he has never faid any thing againft it, but to the contrary. 
He has favored no party, but has " coniidered that its 
free exercife, is placed by the conftitution independent of 
the powers of the. general government ;° and that none 
are accountable to magiftrates for their belief, but to God 
alone. Thefe things were never fubmitted to him nor to 
Congrefs. What he has faid concerning religion in his 
notes on Virginia, is the moil rational, fcriptur a I defer iption 
of the manner in which religion ought to be ccnfidered by 
magiftrates, that I ever few or heard of, excepting the 
fcriptures. // is worthy of being engraven in the rock fbi ever, 
I cannot feel that I am doisg right here, unlefs I infert a 
few fentences from his notes upon religion. His words 
are thefe.: 

** The error feems not fufhciently eradicated, that the 
operations of the mind, as well as the acts of the body, are 
f abject to the coercion of the law. But our rulers can 
have no authority over fuch natural rights only as we 



3* 



jbave fubmitted to them. The rights of confclence we 
never fubmitted, we could not fubmit. We are anfwera- 
ble for them to our God. The legitimate powers of gov- 
ernment extend to fuch acts only as are injurious to rtners. 
But it does me no injury for my neighbor to fay there are 
twenty Gods, or no God, It neither picks my pocket nor 
breaks my leg. If it be faid, his teftimony in a court of 
juftice cannot be relied on, reject it then, and be the (tig- 
xna on him. Conftraint may make him worfe by making 
him a hypocrite, but it will never make him a truer man. " 

What is there here that looks like infidelity r Nothing 
ftt all. None but infidels^ who are fpeaking lies in hypoc- 
rify, would ever have pretended any fuch thing. Is it juft 
to call a man an infidel becaufe he fays it does not injure 
him as to his worldly comforts to hear a man fay there is 
twenty Gods, or no God ? Does the Prejident fay he 
fhould be as well pleafed to hear a man fay there are 
twenty Gods, as to fay there is one ? No. He fays fuch 
a fpeech does not break his leg or pick his pocket. What 
he has faid concerning not fubmitting the rights- of con- 
science to government^ is exactly according to the bible. 

We have abundant reafon, my brethren, this evenings 
to adore our Divine Emmanuel for his kindnefs in bleffing 
us with fuch a government as we live under, and for a 
chief magiftrate to prefide over us, and under Chrift, who 
believes as we do — that we are not accountable to man 
for what we believe as chriftians. Let us ever pray for 
the life of our Prejident, for the continuance of fuch blef- 
fings as we have enjoyed under his adminiftration, which 
have been a terror to evil doers, and apraife to tkem that do well. 

Having proved that the government of this country 
is the -kingly government of Chrift, from the nature of the 
confutation, I proceed, 

zd. To prove it from the prophecies concerning fuch a 
government that fhould be received by other people befides the 
faints. 

The prophecy which was fulfilled, when this country 
received its preient form of government, is contained in 
the book of Daniel, and Paul's epiftle to the Theflalonians, 



and in the revelation given to John on the iile of Patmos, 
The prophecies have begun to be fulfilled, and they will 
finally be accomplifhed in every particular. 

I (hall firft, ftate the prophecies one after another. 

Second, fhew that they all refer to one thing Third, 

(hew what they mean, and how they are accomplifhed in 
this country, which will convince every candid mind that 
our government is the kingly government of Chrlji % ac- 
cording to thefe prophecies. 

The firft prophecy concerning the kingly government 
of Chrift, which is received in this country, is recorded in 
Daniel, vii. 7, 8,9, 10, 11, 12, 13, 14, " After thisT faw 
in the night vifions, and behold a fourth heaft, dreadful 
and terrible, and ftrong exceedingly ; and it had great 
iron teeth ; it devoured and brake in pieces, and ftamped 
the refidue with the feet of it : and it was diverfe from 
all the beafts that were before it ; and it had ten horns* 
I confidered the horns, and, behold, there came up among 
them another little horn, before whem there were three 
of the firft horns plucked up by the roots : and, behold, 
in this horn were eyes like the eyes of a man, and a 
mouth fpeaking great things. 

" I beheld till the thrones were caft down, and the 
Ancient of Days did fit, whofe garment was white as 
fnow, and the hair of his head like the pure wool : his 
throne was like the fiery flame, and his wheels as burning 
fire. A fiery ftream iffued and came forth from before 
him : thoufand thoufands miniftered unto him, and ten 
thoufand times ten thoufand ftood before him : the judg- 
ment was fet, and the books were opened. I beheld then 
becaufe of the voice of the great words which the horn 
fpake : I beheld, even till the beait was flain, and his bo- 
dy deftroyed, and given to the burning flame. As con- 
cerning the reft of the beafts, they had their dominion 
taken away : yet their lives were prolonged for a feafcn 
and time. I faw in the night vifions, and behold, one 
like the fon of man came with the clouds of heaven, and 
came to the Ancient of Days,and they brought him near 

D 



3* 



before him. And there was given him dominion, and 
glory, and a kingdom, that all people, nations, and lan- 
guages, fhould ferve him ; his dominion is an everlafting 
dominion, which fhall not pafs away, and his kingdom 
that which fhall not be deftroyed." 

Here is the fir ft prophecy concerning Chrift's king- 
dom. The fecond upon the fame fubj.ect is in Rev. xvii. 
7, 8, 9, io, ii, 12, 13, 14, 15, 16, 17, 18, "And the an- 
gel faid unto me, wherefore didft thou marvel ? I will tell 
the myftery of the woman, and of the beaft that carrieth 
her, which hath the feven heads and ten horns. The bead 
that thou faweft was, and is not ; and fhall afcend out of 
the bottomlefs pit, and go into perdition and they that 
dwell on the earth (hall wonder, (whofe names were not 
written in the book of life from the foundation of the 
world,) when they behold the beaft that was, and is not, 
and yet is. And here is the mind which hath wifdom. 
The feven heads are feven mountains, on which the wo- 
man fitteth. And there are feven kings : fiye are fallen, 
and one is> and the other is not yet come \ and when he 
cometh he muft continue a fhort fpace. And the beaft 
that was, and is not, even he is the eighth, and is of the 
feven, and goeth into perdition. And the ten horns which 
thou faweft are ten kings, which have received no king- 
dom as yet ; but receive power as kings one hour with 
the beaft. Thefe have one mind, and fhall give their 
power and ftrength unto the beaft. Thefe fhall make 
war with the Lamb, and the Lamb (hall overcome them : 
for he is Lord of lords ^ and King of kings ; and they that 
are with him are called, and chofen, and faithful. And 
he faith unto me, the waters which thou faweft, where the 
whore fitteth, are peoples, and multitudes, and nations, 
and tongues. And the ten horns which thou faweft upon 
the beaft, thefe lhall hate the whore, and fhall make her 
defolate and naked, and (hall eat her flefh, and burn her 
with fire. For God hath put it in their hearts to fulfil 
his will, and to agree, and give their kingdom unto the 
1 beaft, until the words of God ihall be fulfilled. And the 



39 



woman which thou "fa weft is that great city, which reign*' 
eth over the kings of the earth." 

The third prophecy upon this fubjecl, is contained in 
2 Theff. ii. 3, 4, 5, 6, 7, 8, 9, 10, " Let no man deceive 
you by any means : for that dayfliall not come, except there 
come a falling away firft, and that man of fin be reveal- 
ed, the fon of perdition ; who oppofeth and exalteth him- 
felf above all that is called God, or that is worfhipped ; 
fo that he, as God, fitteth in the temple of God, fnewing 
himfelf that he is God. Remember ye not, that when I 
w r as yet with you I told you of thefe things ? And row ye 
know what withholdeth, that he might be revealed in his ' 
time. For the myftery of iniquity doth already work: 
only he who now Ietteth nmll let, until he be taken out of 
the way, And then fhali that Wicked be revealed, whom" 
the Lord fhall confirm e with the fpirit of his mouth, and, 
{hall deftroy with the brightnefs of his coming : even him 
whole coming is after the working of fatan, with all pow- 
er, and figns, and lying wonders, and with all deceivable- 
nefs of unrighteoufnefs in them that perifh ; becaufe they 
received not the love of the truth, that they might be 
faved." 

Thefe three prophecies irr Daniel, Revelation and 
Theffalonians,aii refer to one thing. When we have found 
the accomplishment of one, we have found the accom- 
plishment of all. By comparing thefe three prophecies 
together we may fee their agreement. This I fhall do 
firft. 

Mention is made in Daniel, of a fourth beaft, dread- 
ful and terrible, having iron teeth. This beaft is faid to 
have ten horns firft, afterwards it had another which had 
eyes like the eyes of a man. This horn plucked up three 
of the horns which grew with this on the beaft. This e- 
leventh horn had a mouth fpeaking great things againft 
the Moft High. This horn wore out the faints, and 
thought to change times and laws, and had the faints 
given into his hands for a time, times and dividing of 
times. This beaft with all his horns, was flajp, 4d*xoye<i 



and burnt, by the fiery dream which iiTued and came 
forth from before the Ancient of Bays. After this bead 
was deftroyed, one like the Son of man received dominion, 
and glory, and a kingdom, that all nations fhould ferve 
him. 

The account in Revelation agrees with this. In 
chap, xvii, mention is made of a beaft having feven heads, 
and ten horns. In Daniel the heads are not mentioned, 
only the horns are defer i bed. Here the bead is faid to 
have ten horns, there only feven. A beaft was mentioned 
which was, and is not, and yet is, and he is faid to be the 
eighth, and is of the feven, which goeth into perdition. 
This agrees with what is faid in Daniel ; there one horn 
broke three ; leaving feven befides himfelf, he was the 
eighth, belonging to the fame beaft. There were only 
eight horns, here is the fame number. In Daniel the 
beaft was devoured or confumed — here he is faid to go 
into perdition. In Daniel it is faid the horn wore out the 
faints — here it is faid, all thefe horns give their ftrength 
to the beaft, and make war with the Lamb. In Daniel 
it is faid,that the Ancient of Days deftroyed the eight horn- 
ed beaft — here it is faid, the Lamb fhall overcome them, 
being King of kings, and his army being called, chofen, 
and faithful. There is no mention of a woman on the 
beaft in Daniel — here fhe is mentioned. Thefe horns are 
faid to hate the whore, and burn'her flefh with fire. 

Every difecrning perfon, I think, will fee that thefe 
two prophecies refer to one thing. — Paul's prophecy in 
Theftalonians, agrees with thefe two, and rnuft have ref- 
erence to the fame thing. Paul's defcription of the man 
of fin, agrees with the account of the horn full of eyes in 
Daniel, and the beaft mentioned in Revelation, which 
an ade war with the Lamb. Paul fays that the man of fin 
fhould be revealed. He names him the fon of perdition, 
which means deftruclion. In Daniel it is faid, the horn 
fhall be deftroyed unto the end. In Revelation it is faid, 
the eighth beaft goeth into perdition, or deftruclion. Paul 
£ajs> this manofiiB oppofeth and exalteth himfelf above 



41 



God, or all that is called God and is worfhipped, Dan- 
iel fays, the horn with eyes fpake great words againft the 
Moil High. John fays, he- made war with the Lamb. 
Daniel fays,he ftiould wear out the faints, Paul fays, he fh all 
come with all deceivablenefs of unrighteoufhefs. Paul 
fays, the Lord (hall confume that man of fin with the fpi- 
rit of his mouth, and fhall deftroy him with the brightnefs 
of his coming. The agreement in thefe three prophecies 
is fo plain, that I fee no room to doubt, but that the Ho- 
ly Ghoft directed Daniel, John, and Paul to fpeak on one 
fubject in thefe three prophecies. 

Third....! am to mew what thefe prophecies mean*, 
and how they are accomplished in this country, by which 
we may be convinced that the government of this coun- 
try, is the kingly government of Jefus Chrift. I fhall be- 
gin with the prophecy in Daniel 7th, and bring in the 
others with this. 

In the fir ft part of this chapter, we are told that 
Daniel had a vifio.n in the night, and faw the four winds 
drive upon the great fea. The effect of the ftrife was 
this : four great beafts came up from the fea, fo different 
from each other that no two were alike. They appeared 
to be monftrous productions. The fir ft was like a lion 
ivith eagle's wings ; the fecond was like a bear with three 
ribs between his teeth ; the third was like a leopard with 
four wings upon his back ; the fourth was not like any 
beaft he had ever feen. It had great iron teeth and ten 
horns, and afterwards it had another horn full of eyes ? , 
which brake three of the ten. When Daniel firft faw 
this beaft it had ten horns, afterwards it had eleven, then 
it had eight. Thefe four beafts meant the fame as the. 
gold, filver, brafs, and iron image mentioned in chap. 2d.* 



* N.B. There are- feme things fa id here, different from 
what is in my fermon on Nebuchadnezzar' / Dream. I then 
<wr&te according to the left of my underflanding. I think I 
have a clearer knowledge of the prophecies mw than I had then.- 



42 



Thefe four beafts reprefented four great monarchies, 
which fhould rife one after another, on account of the 
great commotions in the earth. Thefe four kingdoms 
reprefented by four cruel beafts, were the Babylonian, Per- 
Jlan, Grecian, and Roman kingdoms, which rofe one after 
another, and fucceeded each other. The fourth beaft 
having feven heads and ten horns, is the Roman govern- 
ment which is in exiftence at this day. This is the one 
mentioned in the prophecy now under conflderation. 

The interpretation of the virion of the fourth beaft, 
and what is faid in connection with him, is given by the 
angel to Daniel in this chapter ; fo that we are certain 
of the meaning of the beaft. 

The interpretation of this fourth bead is given in 
the 7th chapter of Daniel, verfts 19, 20, 21, 22, 23, 24, 
25, 26, 27, " Then I would knew the truth of the fourth 
beaft, which was diveife from all the others, exceeding 
dreadful, whofe teeth were of iron, and his nails of brafs, 
whkh devoured, and brake in pieces, and damped the re- 
fidue with his feet. And of the ten horns that were in 
his head, and of the other which came up, and before 
whom three fell ; even of that horn that had eyes, and a 
mouth that fpake very great things, whofe look was more 
flout than his fellows. I beheld, and the fame horn made 
war with the faints, and prevailed againft them ; until 
the Ancient of Days can;e, and judgment was given to 
the faints of the Moft High ; and the time came that the 
faints poffefled the kingdom. Thus he faid, the fourth 
beaft fhall be the fourth kingdom upon eaith, which {hall 
be diverfe from all kingdoms, ard fhall devour the whole 
earth, and fhall tread it down, and break it in pieces. 
And the ten horns ~\it of this kingdom are ten kings that 
{hall arife ; and another fhall arife after them ; and he 
fhall be diverfe from the rlrft, and he fhall fubdue three 
kings. And he fhall fpeak great words againft the Mod 
High, and (hall wear out the faints cf the Moft High, 
and think to change times and laws ; and they fiiall be 
given into his hand, until a time, times, and the dividing 



43 

of time. But the judgment fliall fit, and they fhall take 
away his dominion, to confume and deftroy it unto the 
end. And the kingdom, and dominion, and the great- 
nefs of the kingdom under the whole heaven, fhall be given 
to the people of the faints of the Moft High ; whofe king- 
dom is an everlafting kingdom, and all dominions fhall 
obey him. Hitherto is the end of the matter." 

In order to give the meaning of this vifion of the 
fourth bead, I fhall notice eight particulars mentioned 
here by the angel. 

J. The fourth heafl.<..2. His horns '-..3. The great words 
one horn fpake....\, His wearing out the faints..** 5. His think- 
ing to change times and laws.. ..6. Things given into his hand ' 
for a time, titnes, and dividing of times.*..*]* The judgment 
Jetting, and the tak'mg away his dominion, to confume and def- 
troy it to the end, ...8. Giving the great nefs of the kingdom ts> the 
people of the faints. 

1. The fourth leaf}. This the angel -fa id fliould be 
the fourth kingdom upon earth, which fliouid be different 
from all kingdoms. Every perfon acquainted with an- 
cient hiftory, knows, that the Roman kingdom was the 
fourth which rofe up after the kingdom of Babylon, built 
by Nebuchadnezzar. This fourth kingdom was begun 
by Romulus, the firft king of the Romans, feven hundred 
and fifty three years before the birth of Chri-ft, and had 
its full growth in the days of Auguftus Caefar. The con- 
ftitution and laws of this kingdom were cruel, and on this 
account the frame of this government is called a dreadful 
and terrible beaft. In this government, called a terrible 
beaft, idolatrous religion was a part of the conftitution, 
and in all ages of Rome, that kind of religion was con- 
fidered an engine of government, and was pradtifed with 
fuccefs. This government created and fupponed a pricft- 
hood, and perfecuted all who refufed to fubmit to it. When 
this government, or beaft, was young it was mild ; but 
the older it grew the more fierce and cruel it became. 
This beaft or kind of government, is now ftanding in a 
great part of the world, excepting in the United States. 



44 



This Roman government is judly compared to a cruel 
bead, who on account of having power, tieads others in 
pieces and dedroys men — fo the Roman government. 
They always devoured, broke in pieces, and (tamped 
all who come in their way. Some ravenous beads 
deftroy their young ones ; fo it was with the Roman gov- 
ernment, they often dedroyed thofe whom they were 
bound to protect. This government was founded in un- 
righteoufnefs, which confided in four things, namely, 
bondage, inequality, difcord and war. This bead is repre- 
fented in Revelation 7th, as partaking of the nature of the 
other three, the Hon, bear and leopard. — It is plain that this 
bead means the Roman government. 

2. I am to defcribe the horns of this bead. 

As the bead means the government or laws, fo the 
horns mean the kings who executed thofe cruel laws. The 
horns are ufed by the bead to overcome what is inferior 
to the drength of his body. The ten herns mean ten 
kings which rofe after the empire ceafed to be command- 
ed by one, or two emperors. Thefe ten horns are the 
fame as the ten toes of the image. Thefe ten horns have 
all rifen fmce the days of the apodles, and the chief of 
them are on the head of the bead now. 

I have not room to enlarge upon thefe things here* 
I only defign to fhew the accompliihment of this prophe- 
cy in this country. 

Daniel fays, verfe 8, that after he had feen the ten 
boms on the bead, he faw another little horn corse up a- 
mong them, which had eyes like the eyes of a man, and 
a mouth fpeaking great words againd the Mod High. 
This little horn which came up among the ten horns, 
means the bifhops of Rome. 

In the eighth century, the bilhop of Rome was inved- 
ed with the prerogatives of a temporal prince. This horn 
or power was fraall at firft; the power of the bifhop of 
Rome was but fmall at fird ; though he afterwards exten- 
ded his dominion. It is faid this horn had eyes like the 
eyes of a man. The meaning is, that the pope not only 



45 



had kingly power ; but that he was a bifhop befides, 
which fignifies an overlooker, or one that overfees. Paul 
fays to the elders, " all the flock over which the Holy 
Ghoft hath made you overfeers." This is what is meant by 
the eyes of this little horn. The bifncps of Rome have 
worn two fwords, and three crowns, to (hew that as king 
they command among men, and as bifhop have the over- 
fight of the church. The three crowns or the bifhop's 
head, fignifies his dominion over three kingdoms, which 
he has conquered. It is laid this little horn plucked up 
three of the other horns by the roots. This means, that 
the popes overcame three kings or kingdoms, formed out 
of the old Roman empire, and added them to St. Peter's 
patrimony, as they called it. Thefe three were (accord- 
ing to Sir Ifaac Newton) Kavanna, Lo??ibardy and Rome 9 
which became fubject to the bifhop of Rome. 

3. I am to mention the great words which this little- 
horn fpake. This means the blafphemies of the popes, 
while they preterfded to be gods on earth. 

Thefe great words, fpoken againft the Mo ft High by 
the little horn, agree wich what Paul has faid of the man 
of fin, the fon of perdition, in 2 Theff. ii. 4, " Who op- 
pofeth and exalteth himfelf above all that is called Cod, 
or that is worfnipped ; fo that he, as God, fitteth in the 
temple of God, (hewing himfelf that he is God." Here 
the fame perfon is mentioned. In Revelation the fame 
horn is mentioned again ; chap. xiii. 6, " And he opened 
his mouth in blafphemy againft God, to blatpheme his 
name, and his tabernacle, and them that dwell in heaven." 
This agrees with the other places. 

To convince every reader, that this little horn with 
eyes, and a mouth fpeaking great words againft the Mod 
High, means the bifhop of Rome, I will give the words of 
Martin Luther > concerning the pope's great words in his 
day. This account is fhocking to every mind who has 
any fenfe of the greatnefs of the Moft High. Luther pub- 
lifted thefe declarations of the pope, which he did not de- 
ny ; but contended for, and excommunicated Luther, be- 
caufe he faid the pcpe was not what he pretended to be. 






Among the errors of the pope, Luther collected and 
publifhed thirty, which (hews what great words this little 
horn fpoke. The following are what Luther publifhed 
in Germany againft the pope, who faid, 

i. That the pcpe and his clergy, are not bound to obey 
the commaiximents of God.. ..2 It is not a precept, but a 
council of St, Peter, when he teaches, that all men are 
to be fubjeet to kings.... 3 That in a Rate, the fun fignified 
the papel powers, the moon meant the imperial or fecu- 
lar..,.4 That the pope and his chair are not to be held fub- 
jedt to the councils and decrees ...5 That the pope has in 
the fecret of his own bi eaft all laws, and plenary power over 
all laws. ...6 Whence it follows ; that the pope hath power 
to dtfanfuil, change and determine all councils, and all 
conftitutiohs and ordinances, as he daily praclifes....7 That 
the pope hath a right to demand an oath of all biihops, 
and an obligation upon them for their palls.... 8 That if 
the pope be fo negligent of his own and his brethren's fal- 
vation, and fo unprofitable and carelefs in his function, as 
to carry with him (like the chief fador of bell) innumerable 
people to their everlafting damnation, no man ought to 
reprove him, or blame his faults... .9 That the falvation of 
all the faithful,next ro God, depends on the pope.... 10 That 
no man upon earth can judge the pope, or cenfure his 

determinations ; but the pope is judge of all men 11 

That the Roman fee giveth to all laws and rights their 
due force ; but is itlelf fubjeet. to none of them.... 12 That 
the fee of Rome is the rock on which Chrift built his 
church, according to Matthew 16,... 13 That the keys 
were given to St. Peter only.... 14 That the priefthood of 
Chrift was tranflated from him to St. Peter.... 15 That the 
pope hath power to make laws and ordinances for the 
catholic church.... 16 That this fentence, " whatfoever 
thou bindeft on earth, fhall alfo be bound in heaven ;" 
eftablifhes this poinr, that the pope hath power to impofe 
even his unadvifable laws upon the whole catholic church 
e ...i7 That his injunction to abftain from ilefh, butter, &c, 
on particular days, is not to be difobeyed without fin, or 



47 



danger of excommunication.... % 8 That no prieft can mar- 
ry> becaufe he hath forbidden it.... 19 That pope Nicholas 
the third, or fourth, hath well decreed, that Ghrift, by 
giving the keys, gave him power both over the heavenly 
and earthly kingdom.... 20 ThdXConJiantine the great, gave 
to popes the power over all the provinces and kingdoms 
of this lower world.. ..2 1 That the pope is the rightful heir 
of the holy Roman empire.. .,2.2 That it is lawful for a 
chriftian to avenge -hirnfelf.... 23 That fubjects may rebel 
againft their princes, and that the pope may depofe 
kings.. ..24 That the pope can overturn and diiTolve all 
oaths, covenants and obligations. ...25 That the pope hath 
power to diffolve and compound for all vows made to, 
God... .26 That he. who doth not pay his vow to God, is 
not guilty of breaking it.. ..27 That no married man or 
woman can truly ferve God ..28 That the pope's injunc- 
tions are of equal force and weight with the fcriptures..., 
29 That the pope hath power to explain the fcripture, at 
his own will and pleafure ; and that no man can dare to 
explain it in a contrary fenfe....30 That the pope does not 
receive his authority from the fcripture ; but the fcrip- 
ture from the pope ; that the pope is God on earth, fu- 
preme in all heavenly, earthly, fpiritual, and fecular mat- 
ters. All things are the popes ; and there is none who 
can fay unto him, what doeft thou *** — Thefe arefome of 
the great words fpoken by this Roman hern againfl the- 
God of heaven. Thefe things Luther fpake a gain ft. 

4. I am to notice what is meant by this horn 
wearing out the faints. Daniel fays, " I beheld, and the 
fame horn made war with the faints, and prevailed againft 
them," verfe 21. Verfe 25, the angel fays, " this horn 
fhali wear out the faints/' In Rev. xiii. 7, it is faid, 
" And it was given unto him to make war with the faints* 
and to overcome them." Thefe places all agree. The 
meaning of this is, that the popes fhould rife againft the 
followers of Jefus, and take away from them the form of 
government given them by Chriit, which confifted in Itb- 



Sce Biographia Evangelic a t vol. I. page 189, 



4« 



erty, equality unity and peace; and that he fliould 
deprive them of their rights^ and perfecute and kill 
them as heretics. 

From the days of Chrift, to the time Conftantine 
eftablifhed by law, fomething called chriftianity, the faints 
were all free to believe and praclife what Chrift taught 
them ; there was no law in the Roman government to 
make men believe any thing in the fcriptures, till chrif- 
tianity, as to the name, became a part of the conftitution 
of the empire. Here chriftians loft their liberty, or their 
kingdom. They have never enjoyed their liberty as 
chriftians fince, excepting in this country, though they 
have contended for it more than twelve hundred years. 

The principle which all real faints have held, from 
the days of the apoftle to this time is, " that the church cf 
Chrijl which he har ejiablijbed upon earthy is an affembly of 
true and real faints, and ought therefore to he inacceffible to the 
wicked and unrighteous, and alfo to he exempt frojn all thofe in* 
Jiitutions, which human prudence fuggejls y to oppofe the progrefs 
cf iniquity y or to correcl and reform trangrej/brs." This prin- 
ciple, the popes and clergy liave oppofed and deprived 
the faints of, in all countries where the pope or the clergy 
and the devil have reigned. The popes have prevailed 
againft the faints, and wore them out, fo that thef have 
been obliged in Rome and England, to conform to a law 
of this beaft, which fays, they f?all pay tithes in the parifJ?, 
and then hear who they plea fe. This fame war has been in 
this country till within a few years. This the clergy want 
now, even the govermnent of the eleven horned beaji. 

5. It is laid, this little horn fliall think to change 
times and laws. The meaning of this is, that the popes 
and clergy fliould pretend to have the whole management 
of all human affairs, and appoint all the times of worfhip, 
making them different from what Chrift faid. The diff- 
erent times of worfhip among the Jews, the popes have pre- 
tended to change into chriftianity. Thofe laws concern- 
ing priefls, circumcifion^pafjover^c. the popes have thought 
to change. That priejihcod pointed to Chrift, they have 



%9 

changed, and applied it to themfelves. They have chan- 
ged that of circumciJio7i into baptlfm^ and the pajfover into 
the fupper ) and many fuch things as thefe have they 
done. 

6. It is faid that thefe things fhall be given into his 
hands until a time, times, and dividing of times. In 
Revelation, this is called forty and two months ; in anoth- 
er place it is called, twelve hundred and fixty days. 
Thefe all mean the fame time. Time, times, and half 
a time, means three years and a half; this is forty two 
months. The twelve hundred and fixty days mean the fame 
time. This means each day for a year. This is the time 
of the reign of the biihops of Rome and the clergy ; twelve 
hundred and fixty years. If we knew certain when he 
began his reign, we could tell certain what year it would 
end. I have thought that the beginning of the reign 
of this horn was in 666. Some think it was in the year 
774. In this 'year the pope was acknowledged a tempo- 
ral prince, and wore two f words. If this is the time, his 
kingdom will have an end in the year 2030, which will 
be in two hundred and twenty 6.ve years from this prefent 
year 1805. This mud be left. It is certain that the . 
pope's dominion will fall as it rofe, which was by little 
and little ; it is now very weak to what it once w 7 as. 
This leads me to obferve, 

7. What is meant by the judgment fetting to take 
^away his dominion. 

In verfe 26, it is faid, " But the judgment mail fit, 
and they fhall take away his dominion, to confume and 
deftroy it unto the end." 

By the judgment fetting, is not meant the 1 aft day 5. 
though it is faid the Ancient of Days came,and judgment 
was given to the faints of the Mod High. The meaning 
of the judgment fetting is this 5 there had been a long 
•controverfy between the faints, and the bifhops of Rome, 
and the clergy. The faints faid they ought not to obey 
him as ChrirVs Vicar ; he faid they ought to fubmit to 
him. This matter was determined by the Ancient of 

E 



$p 



Days., and judgment was given in favor of the faints. 

See verfe 22, " And judgment was given to the faints of the 

Moji High:' 

This judgment is mentioned in Rev. xvii. 1, "I will 
fhew thee the judgment of the great whore that fitteth 
upon many waters. " After this government called myf- 
tery Babylon had fallen, John heard the voice of much 
people, finging, Alleluia, to God ; the reafon they give 
for finging, is this, chap. xix. 2, " For true and righteous 
are his judgments, for he hath judged the great whore 
which did corrupt the earth with her fornication, and 
hath avenged the blood of his fervants at her hand." 
Here the judgment which was given to the faints is ex- 
plained. This judgment was fet to determine the matter, 
whether the faints fhould obey the pope or not. In the 
beginning of the fourteenth century this was begun, when 
king Philip of France, undertook to fet bounds to the 
overgrown arrogance of pope Boniface VIII, He de- 
clared that (Thrift had given him all power in heaven ar\d 
earch, and Philip declared Chrift had not given it to him. 
In this controverfy, Philip fent an army to Rome, and 
took the pcpe, bound him, and carried him off with all 
his pretended infallibility , he was bruifed and wounded fo 
that he dkd foon after. 

The matter was not decided till the days of Luther. 
At this time, which was in the fixteenth century, judgment 
was given to the faints in Germany ; and they took away 
the pope's dominion. The whole, German empire revolt- 
ed from the pope. Afterwards England revolted. Here 
the faints took away more of his dominion. Now the 
power of this horn is fmall. In thefe places they took a- 
w 7 ay his dominion ; but inftead of confuming it, they kept 
it in their own hands, exercifmg the fame cruel power 
over others who differed from them, that they had felt 
from the popes. They endeavored to enforce uniformity 
in religion by the fword. That part of the pope's do- 
minion which England took away, extended to this coun- 
try, and while we were under England, they exercised 



tli'e fame kind of authority over the baptifts and quakers 
here, that the popes had over thofe who refufed to fub- 
mit to them. In Salem three quakers were hung ; in 
Bofton they were baniftied. The baptifts were' impriibr> 
ed in Bofton, and forrie were banifhed for no c fubmitting 
to magiftrates in matters of religion. 

The dominion of this horn was firft to be taken a- 
way, and then confumed by fire. Daniel fays, verfe i'i, 
* I beheld till the bead was flam, and his body deftroyed 
and given to the burning flame." 

The body of this bead means a form of government, 
where religion is ^ part of the conftitution. The beaft 
being flain, means fuch a government being rejecled ; its 
being confumed, means that on account of the outpour- 
ing of the fpirit of God, and the light of the fcripture 
which will ftine to the world, all thofe things which are 
cruel and oppreffive will be deftroyed, to be feen no more 
on the earth* This beaft is to be confumed gradually 
till it is all gone. It is to be " confumed and deftroyed 
unto the end/' The meaning of this is, that after the fire 
oi God's word begins to burn, it will never go out until 
every part is burnt to allies. Paul fays, "and then ft all 
that wicked be revealed, whom the Lord iliall confnme 
with the fpirit of his mouth, and ftall deftroy with the 
brightnefs of his appearing." This muft mean that the 
fcriptures will ftine fo bright, accompanied with the fpi- 
rit, that this king and bijhop religion, upheld by human 
laws, will be feen to be wrong. This is the cafe now in 
this country. That wicked is confuming, and will be def- 
troyed. 

A writer in Newhampfture, has faid of late, that re- 
ligion has a " fickly and confumptive appearance." This 
is true. 

There is one expreffion in Paul's prophecy concern- 
ing the man of Jin, or the horn of the beaft, which T cannot 
omit, which is this, " Then fh all that wicked be- revealed." 
This is to be done before Chrift confumes anddefiioys it, 
or burns the beaft and his horns. That wicked, is called 



5* 



in verfe 7, " the myjtery of iniquity. In Revelation it is 
called, " myftery Babylon*! The meaning of this is, the 
incorporating fomething called religion into the govern- 
ment ; and puniihing men as tranfgreiTors, who could not 
with a clear conference febmit to it. This was done in 
Rome, in England, and in this country when we were 
under England. This was wicked. The confequence cf 
this was, the pope or king fays, you mail believe in my 
i \>>fallihiliiy ', in the blefled Virgin, in purgatory ; 01 that 
the king of England is head of the church, and that /';;, 
baptifm takes , for the government has £ 

it. If you -;' u are an enemy to 

government, and muft be puniihed. This is iniquity, and 
myfterious iniquity too; — on account of this, good men. 
have been put to dea ..nd millions, though 

they weie good and peaceable citizens. How many hun- 
dred years this myftery of i: _ is been out of fight 
of rulers and ruled ! ! 

Before ever this cruel government, called a ho 
beafii can be deftroyed, the wickednefs of fuch a govern- 
ment muft be revealed or understood by magistrates, and 
the people in general. Has this wicked been revealed ? 
It has. Where ? In Virginia. Who faw it, and declar- 
ed it to the world ? ThomasJeffersoNjUI the year i 7 8 1 > 5c 2 . 
I believe that the King cf kings led him to this, and it is 
now feen by a large majority of people in this country. 
The whole matter is fummed up in this, " that magftrates 
have nothing to do in matters of religion as to faying 
what people are to believe or practife." As many have 
never read what he has faid in his notes concerning that 
wicked, which he has feen and publifhed to the world, I 
here give a quotation from his notes on Virginia, that the 
reader may fee that our Prejident did fee that wicked, 
wdiich was always an attendant on religious eflablr 
His words are thefe, 

" Reafon and free enquiry are the only effectual a- 
gents againii error. Give a loofe to them, they will 
fupport the true religion, by bringing every falfe one- to. 



53 



their ft ibunal, to the teft of their ihvefti'gatlon. They are 
the natural enemies of error, and of error only. Had 
not the Roman government permitted free enquiry,chrif- 
tianity could never have been introduced. Had not free 
enquiry been indulged at the sera of the reformation, the 
corruptions cf ehriftianity could not have been purged 
away. If it be retrained now, the prefent corruptions 
will be protected and new ones encouraged. Was the 
government to prefcribe to us our medicine and diet, our 
bodies would be in fuch keeping as our fouls are now. 
Thus in Fra-rice the emetic was once forbidden as a medi- 
cine, and the potatoe as an article of food. Government 
is j.uft as infallible too when it fixes fyftems in phyfics. 
Galileo was fent to the inquifition for affirming that the 
earth was a fphere : the government had declared it to be 
as fiat as a trencher, and Galileo was obliged to abjure 
his error. This error however at length prevailed, the 
earth became a globe, and Defcartes declared it was whirl- 
ed round its axes by a vortex. The government in which 
he lived was wife enough to fee that this was no queftioa 
of civil jurifdiction, or we fhould all have been involved 
by authority in vortices. In fact, the vortices have been 
explored, and the Newtonian principle of gravitation is now 
more firmly eftablifhed on the bails of reafon, than it 
would be were the government to ilep in, and make it an 
article of neceffary faith. Reafon and experience have 
been indulged; and error has fled before them. It is error 
alone which needs the fapport of government. Truth can 
{land by itfelf. Subject opinion to coercion ; whom 
you make your inquiiltors \ Fallible men : men governed 
by bad paffions, by private as well as public reafons, 
And why fubject it to coercion ? To produce uniformity. 
But is uniformity defirable ? No more than of face and 
ftature. Introduce the bed of Procruftes then, and as 
there is danger that the great men may beat the fmall, 
make us all of a fixe, by lopping the former and ftrecch- 
ing the latter. Difference of opinion is advantageous in 
religion, The feverai feels perform the ofScle of a cantor 

E 2 



54 



morum over each other. Is uniformity attainable ? Mil- 
lions of innocent men, women and children, fince the in- 
troduction of chriftianity, have been burnt, tortured, fined, 
imprifoned ; yet we have not advanced one inch towards 
uniformity. What has been the effect of coercion ? To 
make one half the world fools, and the other half hypo- 
crites. To fupport roguery and error all over the earth. 
Let us reflect that it is inhabited by a thoufand million of 
people. That thefe profefs probably a thoufand differ- 
ent fyftems of religion. That ours is but one of that thou- 
fand. That if there be but one right, and ours that one, 
we fhould wifh to fee the 999 wandering fects gathered 
Into the fold of truth. But as;ainft fuch a majority we 
cannot effect this by force. Reafon and perfuafion are 
die only practicable inftruments. To make way for thefe, 
free enquiry muft be indulged. Kow can we wifh others 
to indulge it while we refufe it ourfelves ? But every 
flate, fays an inquifitor, has eftablifned fome religion. 
No two, fay I, have eftabliflied the fame. Is this a proof of 
the infallibility of eftablifhments ? Our fifter dates of Penn- 
fylvania and New-York, however, have long fubfifted with- 
out any eftablifliment at all. The experiment was new and 
doubtful when they made it. It has aniwered beyond 
conception. They fiourifa infinitely. Religion is well 
fupported ; of various kinds, indeed, but all good enough ; 
all fufficient to preserve peace and order; or if a feet ari- 
fes, whofe tenets w r ould fubvert good morals, good fenfe 
has fair play, and reafons and laughs it out of doors, 
without fuffering the flate to be troubled with it. They 
do not hang more malefactors than we do. They are not 
more difturbed with religious diffenfions than we are. 
On the contrary, their harmony is unparalleled, and can 
be afcribed to nothing but their unbounded tolerance, 
hecaufe there is no other circumftance in which they differ 
from every nation on earth. They have made the happy 
difcovery, that the way to filence religious difputes, is to 
take no notice of them. Let us too give this experiment 
fair play, and get rid, while we may, of thofe tyrannical 



5$ 



laws. It is true, we are as yet fecured againft them by 
the fpirit of the times. I doubt wkether the people of 
this country would fuffer an execution for herefy, or a 
three years imprifonment for not comprehending the 
myfteries of the Trinity. But is the fpirit of the people 
an infallible, a permanent reliance ? Is it government i Is 
this the kind of protection we receive in return for the rights 
we give up ? Befides the fpirit of the times may alter, will 
alter. Our rulers will become corrupt, our people care- 
lefs. A fmgle zealot may commence persecutor, and 
better men be his victims. It can never be too often repeat- 
ed, that the time for fixing every eiTential right on a legal 
bails, is while our rulers aie honeft, and ourfelves united* 
From the conclufion of this war we fhall be going down 
hilh It will not then be neceffary to refort every mo- 
ment to the people for fuppert. They will be forgotten^ 
therefore, and their rights difregarded. They will forget 
themfelves, but in the fole faculty of making money, and 
will never think of uniting to effect a due refpect for their 
rights. The fhackles, therefore, which ihall not be knock- 
ed off at the conclufion of this war, will remain on us longh- 
and will be made heavier and heavier, till our rights (hall 
revive or expire in a convulfic::!." See his Notes, 

P^e 339- . ^ i 

In this quotation, that wicked or 7ny fiery of Iniquity , 
is plainly revealed as ^JJoachleoi cruelty. Here things^ 
are ftated right. A man ought not to be hung for not be- 
lieving what another man could not underftand, who 
commanded him to believe it. 

Tjhis *&iched was feen by a majority in Congrefs, and 
they laid it afide, leaving fuch a kind of religion as this 
out of the conftitution. As foon as this was done, the 
horned bead began to burn in Virginia. The poor drunk- 
en clergy who rode on this homed beaft, were deprived of 
the glebe lands, and their 2c,coo weight of tobacco fala- 
ary, of forty ihillings for a funeral, and twenty ihillings 
for marrying people. 

The feat of this beaft is in Rome, only the power in 



*<s 



Els tail reached this country. The Ere has touched it, 
and the jumping of the bead was feen in Europe. This 
beaft will be burnt alive, which will caufe a horrid roar 
throughout all parts of the old Roman empire. This 
fire begins upon the outfide, and finges the hair firft ; this 
has begun here ; but the greateft fire will be in Europe 
when the body of the beaft burns, with the woman or 
church which this beaft holds 'up. The fire will burn the 
horns , hair, /kin, hoofs, heads, flef?, blood, boner, and entrails 
of this beaft. In Europe this burning will caufe fuch a 
a frnell, from the < s frnoke of her burning," that nothing but 
the perfume of that name which is like ointment poured 
forth, can fupport thofe who come near the fire. The fire 
which began to burn this beaft feveral years ago, will 
: burn gradually for many years yet to come, till it is 
wholly deftroyed. 

8. It is laid, verfe 22, "And the time came that the 
faints poffeiTed the kmgdom."— vcrfe 27, it 2s<faid 7 " And 
the kingdom, and dominion, and the greatnefs of the 
kingdom under the whole heaven, fhall be given to the 
people of the faints of the Mo ft High ; whcfe kingdom 
is an everlafting kingdom, and all dominions fhall ferve 
and obey him." Here are two things concerning the 
kingdom, after the dominion was taken from the little 
Horn of the beaft. 1. The faints poffeffed the kingdom. 
2. The kingdom, dominion and greatnefs of the kingdom, 
is laid to be given to the people of the faints of the Moft ' 

Ki s h - 

1. It isfaid that judgment was given to the faints, 
and they poffeiTed the kingdom. This kingdom means 
the Roman kingdom. For feveral hundred years *paft 
the faints were deprived of any ihare in the government, 
iinlefs they would fubmit to a king and bifhcp befides Chrift. 
Thus in England, no man can have any office in that 
government, unlefs he is a member of theepifccpal church. 
This takes the government out of the hands of all others, 
So it has remained here till the government of this country 
ivas diablrthecl. The very moment the coriftitution of the 



ST 



United States, and the articles of confederation were rati- 
fied ; that moment the faints poffeffed the kingdom, 
where before they were confidered as difturbers of the- 
public peace. Chrift fays, " from the days cf John the 
baptitf, the kingdom of heaven faifereth violence, and the 
violent take it by force." The meaning of this is, from 
that time the faints were violently oppofed ; but they 
bore the violent means thofe ufed, who oppofed Chrift V 
government. Solomon fays, "When thou feeft oppref- 
fion in a province, and violent perverting of judgment and 
juftice, marvel not at it." Thefe violent men took the 
faints liberty from them by force, and kept it till the time 
when the government U this country was founded in that 
righteoufnefs which confifts in liberty^ equality, unity and 
peace. Here the faints have a (hare in the government, 
let their particular ideas of religion be what they will. 
It is fo now, that a man who wants fuch a government 
as has an earthly king and priejl in it, cannot be in high 
office. In other countries, a man who does not want a 
king and priejl government, cannot be in office, ncr even 
vote. 

This prophecy is aceornplifhed in this country, and 
is a proof that the government of this country is the king- 
ly government of Chrift, The faints who want no other-- 
laws about religion befides the bible, now have all the 
liberty they want in all the ftates, excepting in fome towns 
in Connecticut^ Majfachufetis^ NenxthampJInre and Vermont* 
where fome of them have their property taken from them 
to pay/r/V/?j, who are endeavoring to prevent the horned 
bead's burning and confuming to the end. 

As the government of this country is loved, fo king 
and priejl religion, under the name of Federa!if?n r dies a- 
way. The faints here are willing to pay tribute to fug-. 
port government, only they want their rights as fellow 
citizens, and they now have it in a great meafure. 

2. It is faid that the kingdom, and dominion, and 
the greatnefs of the kingdom under the whole heaven, 
fhall be given to the people of the faints of the Mod 
High, 



s* 



By this I underftand that the kingdom, called the 
fourth beaft, or that extent of country which included the 
old Roman empire firft, and then all the world will be- 
come what we call a republican government, and, will be 
adminiftered by thofe who love that government which 
confiils in liberty ', equality, unity and peace. 

It is faid that the people of the faints fhail have the 
greatnefs of the kingdom given them. 

By the people of the faints, I under ft and thofe people, 
who, though they are net faints, yet are friendly to that 
government which the faints love. Thefe are in this 
country called Republicans, or thofe who love a govern- 
ment without any earthly king, prieft, or law to make men 
religious. In an unrighteous government, faints, or thofe 
born again, and who love righteoufnefsyare not benefited ; 
but in a righteous government, thofe who are not faints 
are benefited, if they fubmit to the laws. In the kingly 
government of Chriu in this country, the people of the 
faints are in officej being chofen to that office by the faints, 
and the people of the faint*. Mr. Jefferson is now in office 
in this way, and he is one of the people of the faints, 
and the greatnefs of this kingdom is given to him for the 
benefit of the faints, and all who love our government. 
Such men as he is will, ere long, be in office throughout the 
whole world. This kingdom is begun here, but it will 
prevail over the whole earth, and the time will cer- 
tainly come, when this prophecy will be accomplished 
over the whole Roman empire, and then through the 
whole earth as it is here. When this takes place, all na- 
tions will acknowledge Chrift as he is acknowledged here. 
When civil liberty is enjoyed in all the earth as it is here* 
then religions liberty will be enjoyed as it is here. When 
no other king is fubmitted to but the fecond jtida?n, then 
no other prieft nor bifoop will be owned as a fuperior ; but 
xh&tprieft who is on his throne, and who is the great fbep- 
herd and bifop of fouls. 

Having defcribed the Iringly government of Chrift, 
and proved that his kingly government is -eftabiiihed in 
this country, I proceed, 



59 



-*i. To defcribe ChriiVs prieftly government. 
That Jefus Chrift is a prieft, is evident from bofh 
teftaments. People all over the world are intoxicated 
with the notion of a government where there is a king and 
prieft. Such a government is the only light one. All 
the difficulty is, they choofe the wrong king and prieft. 
This makes the confufion. Mofes defcribed a government 
in which there was a king and prieft. That pointed to 
ChriiVs government as king and prieft. The biihop of 
Rome, who is the great anti-chrift, is king and prieft. In 
England the government fupports a king and lord-arch* 
hi/bop, or prieft. This is another anti-chrift. All thofe 
kingly and prieftly governments, are like counterfeit mo- 
ney ; a fign of true coin. Thofe who fubmit to fuch 
governments, are cheated, as men are who receive coun- 
terfeit, money and think they poffefs true coin. The fad 
is this, Chrift is the prieft in his own government, and 
over his own houfe. All who pretend to be chief bi/bops, 
or. high priefts, are ufurpers, claiming that which belongs 
to Chrift. 

I have in the forepart of this difcourfe proved, that 
Chrift has a government in which he is king and , prieft ; 
and have defcribed the nature of his kingly government. 
What I have to do now is, to defcribe his pr i eft ly govern- 
ment? as to the nature and extent of it. 

It is proper fitft to explain the word prieft, and fnew 
what kind of a prieft Chrift is on his throne. 

The word prieft .fignifics one who by divine appoint- 
ment, offers facrifices, and intercedes for guilty men. 
The bufmefs of the high prieft under the law, was to attend 
to the things of the tabernacle, and temple. He was not 
appointed to attend to civil matters—this belonged to 
the king. .Chrift is faid to be a r prieft after the order of 
Melchizedek* This I ftiall notice in (hort, then mention 
a few things concerning the. priefts under the law, which 
pointed to Chrift. the Great High Prieft. 

This is the firft thing I propofe, viz : to defcribe the 
nature of Chrift's prieftly r govetnment, It is like Melchi- 



6o 



-sedek and Aaron's. There were feveral things in both 
which pointed to him. Firft, Chrift xht fecorj Adam, is a 
prieft after the order of MelchizedeL This is mentioned 
in Pfalm ex. 4, " The Lord hath fworn, and will rot re- 
pent, thou art a prieft forever, after the order of Mel- 
chizedek. 

The queftion is often aflced, Who was Melchizedek ? 
He was a man, who lived in Salem, now called jerufalem. 

According to Paul's explanation, the word Melchi- 
zfdek fignifies righteoufnefs* and the word Salem means 
peace. He fays, Heb, vii. 2, " To whom alfo Abraham 
gave a tenth part of all ; firft being, by interpretation, 
kmg of righteoufnefs, and after that alfo king of Salem, 
which is king of peace, " 

Chrift is faid to be a prieft after the order of Melchi- 
zedek,- who was a righteous, peaceable king ; and at the 
fame time while he ruled on the throne, he was a prieft 
of the mod high God, to offer facrifices, and pray for the 
people. There is no other man mentioned in the fcrip- 
tures, who was king and prieft at the fame time. 

It is thought by many that Melchizedek was not a 
man. Jt is as certain that he w T as a man, as it is certain 
that Aaron was a man. The account of him in Genefis 
xiv, is a proof of it. He is there called king of Salem, 
which place is now called Jerufalem. He fet forth bread 

and wine before Abraham this proves him a man. A- 

braharn gave him a tenth part of all the fpoil he had ta- 
ken from the kings he overcame.. ..this proves him a man. 
He was prieft of the moft high God on earth. Paul fays 
of Chrift, Heb, viii.. 4, "For if he were on earth, he 
could not be a prieft." There is no place in the fcripture, 
which mentions Chrift a prieft on earth ; he as a prieft 
is paffed into the heavens. Melchizedek being a prieft on 
-earth proves him a man. Paul calls him a great man, 
Heb. vii. 4, " Now confider how great this ma?i was." 

There are feveral things mentioned in Hebrews, 
which lead many people to conclude Melchizedek was not 
& man, It isiaid, chapvvii, verfe 3, that he was "with- 



6i 



cut father, without mother, having neither beginning of 
days, nor end of life ; but made like unto the Son of God, 
abideth a prieft continually. This is eafily reconciled. 
Paul is not Tpeaking of Melchizedek as a man, but as a 
prieft : as a man he had a father, mother, defcent, begin- 
ning of days, and end of life. The priefts under the law 
all defcended from Aaron, who was a prieft. If they 
could not prove that their father and mother were both 
of the tribe of Levi, they had no right to the priefthood. 
Melchizedek had no father who Was prieft before him : 
litis being without defcent, means that he did not defcend 
from priefts or from the tribe of Levi. Paul fays, verfe 
6, "But he, whofe defcent is not counted irom them, re- 
ceived tithes from Abraham. " This is what is meant by 
his being without defcent. It is faid he was without be- 
ginning of days, or end of life. The meaning of this is, 
that there was no particular time in his life when he ftiould 
enter into his prieftly office or go out of it. The priefts 
under the law entered into their office at a certain age, and 
went out at a certain age- This was a limited priefthood ; 
Melchizedek had an unlimited priefthood, which pointed 
to Chrift, whofe priefthood is unlimited and unchangeable. 
Chrift is faid to be after the order, and after the fimili- 
tude of Melchizedek \ but if Melchizedek means Chrift, 
then he is a prieft after the order orfimilitude of himfelf j 
this would be nonfenfe. 

I here mention a few particulars in which Chrift is 
a prieft after the order of Melchizedek. 

i. Melchizedek was a king of right eon fnefs and king 
of peace. So is Chrift, Ifaiah xxxii. 2, " Behold a king 
ftiall reign in righteoufnefs"...." The Prince of Peace." 

2. Melchizedek was king and prieft ; fo is Chrift a 
prieft upon his throne, and a great high prieft on the right 
hand of God* 

3. Melchizedek had rio relation before him, nor arty 
after him that were priefts ; he did not receive his prieft- 
hood from man, nor leave it to any man, it begun and 
continued with him i. fo it is with Chrift> " For it is eti- 

F 



62 



that our Lord fprang out of Juda ; of which tribe Mofec 
fpake nothing concerning prieflhood." God gave him 
bis prieiily ofnce and it remains with him, "But this man, 
became he continueth ever, hath an unchangeable prieft- 
hood." Thpugh the bifhop of Rome pretends that 
Chrift gave his priefthood to Peter, yet he has not : he 
Remains a priejl forever " after the order of Meichizedek. 5> 

4. Melchizedek was a great man and a great priejl ; 
greater than Abraham whom he blelv Paul fays, Heb. 
vii. 5, " Now confider Low great this man was." So 
Chrift the high priejl is great : he is greater than Mcfes* 
greater than Aaron, greater than Abraham* greater than 
Melchizedek, greater than the a?igels. The angel faid 
<c he fhali be great," Paul calls him a " Great High 
Priejl." 

5. Melchizedek fet bread and wine before Abraham 
en he was returning from the {laughter ; fo Chrift the 

priejl does ; he fet bread and wine before his difciples 

1 hands the night in which he was betrayed, 

and now in that ordinance he does it by his minifters, to 

all who eat the bread and drink the wine difcerning the 

Lord's body. 

6. Melchizedek bleffed Abraham. So does Chrift. 
God lent him to blefs us ; " bleffed are all they that 
put their truft in him." 

7. Melchizedek received tithes of Abraham ; this 
fliowe hat Abraham belonged to his kingdom. Chrift 
receives a tribute of praife from all I bmit to him, 
and th:ir giving to him the glory due to his name, fhews 
that they are entitled to his projection. 

Second*.... There were feveral things in the priefthood 
.-■of Aaron which pointed to Chrift' s priefthood. This I 
fhall mention. 

1. The high priefts under the law, were ^peculiarly 

• qualified. They were not to be blind, lame, deaf or dumb. 

See Leviticus xxi. 18, 19. This was to ihew that Chrift 

the great high prieft, which thefe were only patterns of, 

as to be perfectly qualified for that ofHce. The high 



% 



prieft was to be drefTed in a Angular manner. He had 
a mitre on his head, an ephod, a curious girdle, a breaft- 
plate, and many other things which all pointed to Chrift, 
and had their accomplishment in him. 

The prieft's office under the law which pointed to 
Chrift, is mentioned by Paul in his epiftle to the Hebrews. 
What he has mentioned there I fhall take up, in order to 
fhew the preftly government of Chrift, and how far it 
extended. 

Paul gives a particular account of the high prieft's of- 
fice in chap. v. i, 2, 3, " For every high prieft taken from 
among men, is ordained for men in things pertaining to 
God, that he may offer both gifts and facriflces for lins : 
Who can have companion on the ignorant, and on them 
that are cut of the way 5 for that he himfelf alfo is com* 
palled about with infirmity. And by reafon hereof he 
ought, as for the people, fo alfo for himfelf to offer for 
fins. And no man taketh this honor unto himfelf, but he. 
that is called of God as was Aaron/' In thefe verfes 
Paul mentions, 

1. The call of the high prieft. He Was called of 
God. This Paul applies to Chrift, who is called of God 
to be an high prieft ; verfe 5, 10, " So alfo Chrift glorified 
not himfelf to be made an high prieft — called of God an 
high prieft after the order of Melchizedek." This is al- 
xnoft univerfally applied to thofe men who are called 
priefts in a parifh. It has no more reference to them, 
than it has to fouls in purgatory. 

2. In verfe 1, Pauls tells us what the high prieft 
was called to— " To offer gifts and facriflces for 
himfelf and the fins of the people." This pointed to 
Chrift. Paul fays, chapter viii. 3, " Wherefore it is of 
neceffity that this man have fomewhat to offer." The 
offering which Chrift made for fin is mentioned in chap. 
vii, 27, " Who needeth not daily, as thofe high priefts, 
to offer up facrifice, fir ft for his own fins, and then for the 
fins of the people : for this he did once when he 
offered himfelf.'* 



6 4 



In chapter ix, verfe 13, 14, " Paul gives a glorious 
defcription of the offering Chrift made for fin — " For if 
the blood of bulls, and of goats, and the afhes of an heifer, 
fprinkling the unclean, fanclifieth to the purifying of the 
fiefh ; how much more fhall the blood of Chrift, who 
through the eternal fpirit offered himfelf without fpot to 
God, purge your conference- from dead works to ferve the 
living God:" 

Thefe quotations fhew plainly that the priefVs office 
was different from the kings, and that the prieft's work 
was to acl between God and man — to offer facrifices for 
finners that they might be forgiven and made nigh to God 
through that offering by which fins can be purged away. 
It is alfo plain that Chrift is in reality what all ether 
priefts were as a fhadow of him. 

Paul having mentioned the call and office of an high 
prieft, and then applied it to Chrift, proceeds to defcribe 
the high prieft's work in chapter 9th. He mentions the 
£rft covenant which had ordinances and a worldly f anci- 
llary. Verfe 1 he fays, there was a tabernacle, which is 
called the fanctuary. In this was the table, the candle- 
ftick and fhew bread. Into this fancluary the priefts went 
conftantly to perform the fervice of God. Beyond this, 
or the fecond vail, there was a place called the holieft of 
all. In this place was laid the golden cenfer, the ark of 
the covenant, the golden pot which had manna in it, Aa- 
ron's rod which budded, and the tables of the covenant, 

There were none allowed to go into the holieft of' 
all excepting the high prieft ; and he was ta go in only 
once a year, and then he was to carry blood with him. 
This blood he offered for himfelf and the errors of the 
people. The meaning of this is given by Paul. That 
holieft of all was a figure or pattern of heaven, where 
Chrift, the great high prieft ! , is gone to intercede. This is 
mentioned in this chapt. verfe 24,25, " For Chrift is not en- 
tered into the holy places made with hands, which are the 
figures of the true; but into heaven itfelf, now to appear 
ia the prefence of God for us ; nor yet that he fhould offer 



65 

kimfelf often, as the high prieft entered into the holy place 
every year with blood of others — but now once in the 
end of the world hath he appeared to put away fin by the 
facrifice of himfelf." How plain the high prieft's office 
and work are here defcribed. 

How different is this from the meaning of a prieft in 
modern times. Our modern priefis talk of God's 
fancluary, facred defik, and an abundance of fueh popifll 
trumpery. See them with their ephods and breaftplates 
(or bands) how different from what the new teftament 
mentions. Thefe priefis are a parcel of hypocritical fops*' 
imitating Aaron, inftead of depending on the iateiceffioif 
of the great high prieft in heaven ! 

This is but a fliort account of -Chrift's prreflhcod,but 
it mult fuffiee. 

The facrifice which the high preift made under the laWj 
was for the whole nation, The delign of it was to make 
atonement, fo that any perfon among the Jews,' might 
have an opportunity -'to come to the high prieft^mnd con- 
fefs his fins and be forgiven, and fnare in the interce (fieri 
of the prieft. 

The facrifice which Chrift the gfeat b'gh pnejl has 
made, was for the whole world: "He gave himfetf a 
ranfom for all." The atonement extends as far as the 
kingly government ofChrift * and now on that aeccuntf 
as a prieft^ he is able to lave to the utrnoit, all who come 
unto God through him. His offering is made, " that 
God may be juil and the juftirl- r of him that beiieveth in 
Jefus." If any refine to fubmit to him. they muft die in 
their fins, and never enter into the holiefi where this 
high prieft is gone. This prieft intercedes continually in ' 
heaven ; fo that all who come to God through hint have 
the promife of falvation ; but thofe who rcnae to believe " : 
in him, and ta plead his blood for acceptance, muft cer- - 
tainly die in their fins. 

I have proved that the government of Chrifi as king, » 
extends over the whoJe world ; over all men^^r/and badt 
His -prieftly. government extends only over his churchs 



66 



There are feveral things -which Chrift. requires as king* 
which he does not command as a prieft § and there arc 
feveral things Chrift commands as prieft? which he does 
not command as king* 

That Chrift's government as prieft extends only over 
his church, is evident from the fcriptures. Paul fays, 
Heb. x. 24, " And having an high prieft over the houfe of 
God" This houfe of God, means the church of God, 
or Chrift. 1 Tim, iii. 15, " But if I tarry long, that thou 
mayeft know how thou oughteft to behave thyfelf in the 
houfe of God, which is the church of the living God, the 
pillar and ground of the truth. 7 ' It is plain from this, 
that the houfe is the church of God. A church fignifies a 
number of believing men and women, who are born again, 
and are feparated from the reft of the world. That 
houfe of God means the- church of Got', '* plain from Heb, 
iii. 6, " But Chrift as a fon over his own houfe ; 1 
houfe are <we, if we hold fall the confidence, and the re- 
joicing of the hope firm unto the end." This houfe or 
church means the fame as the of God. Paul fayg| 

Eph. ii. 19, " Now, therefore, ye are no more ftrang 
and foreigners, but fellow citizen aints, and of 

the houfehold of God." This houfehoid of God means be- 
lievers. Gal. -vi. 10, " As we have, therefore, opportu- 
pity, let us do good unto all men? efpec . :o them 

who are of the houfebold of faith" Thole who in one place 
are called an houfe, in another place an hoi 
are in another place called a family* This is mentioned 
in Eph. iii. 15, " Of whom the whole family in heaven 
and earth js named." In the chapter before this, Paul 
calls the faints the houfehold of God ; here he calls them a 
family, named of Chrift as belonging to him. Pkfamify 
means the children of one Paul fays, Gal. iii. 26, 

41 For yc the children of God by faith in Chrift 

Jefus." Thefe thing? are all 

Considering Chrift's houfe to mean believers, who 
are a family of children, we may eafily Ire what Chri 
fr ieftly government. & i ft * s famii} government, It is like 



6 7 



this : a certain king has a large kingdom* and a large 
family. His government as king is different from his 
family government. His general government extends 
over all within his dominion, whether friends or enemies ; 
but the particular laws or regulations of his family, ex- 
tend only to thofe who aie in the family. ChriiVs pried- 
ly government extends to his churchy and all the officers in 
the churchy and this is entirely a feparate government from 
the other. The fervants in the kingdom defend the fam- 
ily of the king ; but the family of the king do not defend 
the fervants of the king. The fervants of the king fight 
for the king's family ; but the king's family do not fight 
for the king's fervants. The fervants of the king have 
no part in executing the family laws of the king, he at- 
tends to that himfelf. They execute the laws of the 
kingdom. In ChriiVs kingly government, the msgiitrates 
have nothing to do in executing ChriiVs family laws, 
where he rules as prieftk This he does, but they execute 
his laws in his kingly government, where they are ap- 
pointed to be " a terror to evil doers, and a praife to 
them that do well." 

There are feveral things which Chrift has command- 
ed the world as king, which he never commanded as a 
prisft. He commands all men to fubmit to him 5 to re- 
pent and bow to him, to receive a pardon, to love each 
other, and to do to others as they would wifh others to 
do to them. 

Many things mentioned in the fifth of Matthew, are 
meant for all the world, in order for their comfort here — 
feveral things are mentioned by Chrift asprieft, which are 
enjoined on his family, who are believers. Baptiim is one 
th*"n-; 5 this is an ordinance which belongs 10 ChriiVs 
farn refore it is enjoined on believers and no oth- 

er: upper is another thing which belongs only to 

Chi ufe. It is a comn letf the prh ■■ goven.- 

men ns. 

i whole rule of aChriitLn, as to every particular, 
is mentioned in the new teftamentj lb that did famiiy 



68 



ef Chriit as the high priefl over the houfe of God, are t# 
look there for directions, and na where elfe. 

Thefe two governments ought always to be kept fep- 
arate. The reafon why there has been, and now is, fuch 
confttfion in the world under the name of religion is thisj 
men have fet themfelves up for priejls, and have made 
laws for their church or family ; and then gone to the king 
to make human laws, to enforce what they called divine 
laws, under the name of canons, decrees , church fervice,plaU 
forms, articles Gf faith, covenants, half-way covenants, and 
all fuch abominations. Thefe are all anti-chri-fts. 

It is a happy circumftance that in this country, the 
magistrates have taken up only the kingly government of 
Chrift ; and they have only to deal with men as good cit- 
izens, or had men. Had they undertook to do fornething 
about ChriuVs family government, or to make laws about 
religion, the quakers and baptnts before this time would 
either had their necks flretched, or their backs made fore 
to gratify an ungodly fet of anti-chrijlian priejls. 

Some of the clergy are now crying, alas ! becaufe I ' 
have as much liberty to write and preach the truth con- 
cerning ChriuVs kingly and prieftiy government, as they- 
have to write in favor of anti-chr ill's kingly and prieftiy 
government, which is drawing its laft breath, dying in a 
confuTnption. \JThsy have fe en their bfi days. 2 

I expect it will not be long before the clergy will be 
afhamed of their priejihood, their holy places, or facred de/ks^ 
their infant fprinkling, their covenants, their gay attire, and 
their carrying people to -jail, or ordering the collectors 
to db it. 

This account of the prieftiy government of Chrift 
is ftiort, but it mud fuffice at prefent. It is- a pleating 
thought that there is fuch a merciful and faithful^/; prieft 
over the houfe of God, who can have compaiilcn on the 
ignorant, and on them that are out of the way ; and that 
"he is able to fave to the utraoft all who come to God 
through him, feeing he- ever liveth to make interceffion 
for us." 



h 



II. I am to prove that this government of Chrift as 
king and prieft. has been, now is> and ever will be on his 
fb adder. 

The government has been upon his fhoulder ever fince 
he afcended his throne. The firft proof of this is the fuo 
cefs of the apoftles in preachings after the kingdom or 
government was given to him as the fecond Adam. The 
ap o ill es were in general unlearnt men* and harmlefs, not 
rendering evil for evil. They were like lambs among 
wolves, earth and hell were again ft them ; and yet, not* 
withftanding this, they went into all parts of the then 
known world, and carried the gofpel amox>g the heathen. . 

Chrift told them he had all power in heaven and earth 

that he would be with them always, and that no maa 
ihould:fet on them to hurt them. This was all accompiifh- 
ed, he flood by them when the higheft human powers 
were againft them, and they never were hindered- from 
preaching until they had finifbed their courfe. No other 
men ever undertook to conquer in the manner they did, 
and none ever fucceeded fo before. The only reafon why 
they went through as they did was this-; the government 
was on Chrift's fhoulder, and he having all power protec- 
ted, them, though they were "in death's oft;?* 

Second.*.-. Another evidence that the government has 
been on Chrift's fhoulder is this.. ..his difperfmg the Jews 5 
deftroying their temple and city, and giving it into the 
hands of the Gentiles, according as he faid it fhould be, 
and continuing them in a fcattered ftate among all na- 
tions to this day. Thefe are fa els which no man can deny. 
If he had not the government he could not have ace om* 
plifhed his own words, as it has been to this day. 

7%/y£..... Another- pi oof that the government has been 
on his fhoulder is this.. .. that notwkh (landing all the per- 
fections in the world, his church has remained in the 
world to this day, as a diilmc"t body feparated from the 
world, holding the fcriptures as the only rule. There has 
been in every century fome of this defcription down to 
|}\e prefent day, Every plan has been laid, to root 



7° 



them out of the world, bat they could not do it. The 
reafon of this is, Chrift had power to perform what he 
laid, that " the gates of hell ihall not prevail againft it." 

Fourth ....Another proof is this. ...that notwithstand- 
ing, the power of anti-chriil: has appeared according to 
the words of Chrift and the apoilles ; and though that 
power has rifen to fuc'h a pitch, yet it is now growing 
weak, and has in it all the marks of diffolution. Had 
not Chrift poffeiTed the power, or held the reigns of gcv- 
inent, the dominion of the popes of Rome rauft have ex* 
tended all over the world, and all nations mud this mo- 
ment have been in complete flavery ; but inftead of this, 
fee who ,had knowledge to foretell the rife* power, and 
decline of that wicked government, had power to fulfill 
his own word, and has been doing it for many years 
paft, 

Fifth*... Another evidence that the government has 
been on his fhoulder is this. ...that every plan which kings 
and priejis have laid' againft Chrift as king and prieji, has 
turned againft them, and in favor of the friends of Chriiu 
This isrpiain to every obferver. 

That the government is now upon ChrtiVs fhoulderj 
is evident from the prefent fit uaticn of the world ; w 7 hich 
is different on many accounts from what it ever was. 

At the prefent day, there feems to be a general 
ftruggle for liberty among the rulers and ruled. The ruv 
lers in a great part of the world; are ufmg all their in- 
fluence to poffefs the liberty of keeping the people in flave- 
ry ; and the people are ftruggling to have a voice in the 
government. 

The example of liberty in this country, is admired 
by millions who would be glad to imitate us if they could, 
The other nations will finally enjoy what we now enjoy. 
As to what is called religion in different parts of the 
world, it is now on the decline, and will finally come to 
nothing, when governments contrary to Chrift's ihall 
eeafe to be. 

There is at the prefent day a general fhaking among 



n 



almoft all nations. The contention is concerning politics 
and religion. Thefe things are a proof that the govern- 
mentis now onChrid's ilioulder. He faid, "I will (hake the 
heavens, and the earth, fea, and dry land ; and I will 
fhake all nations, and the defire of all nations (hall come. ?? 
This he is now doing. The political earthquake is about 
over in this country ; but the religious part is not, it has 
nearly ceafed in the fouthern dates, but in New-England 
there is a great making at this day. 

The prefent commotions in the world are an evi- 
dence that Chrift now reigns ; for the efrecl of the over- 
turns in the world are to give people more liberty, and 
.kings lefs. The prefent fituai ion of Europe and America^ is 
&Jir iking evidence thai the government if on Ckrtj? rJhoulderJ* 

The prefent date of France is worthy of notice. la 
my difcourfe on Nebuchadnezzar's Dream, I faid, " there 
would never be another permanent monarchy lit 
France." This I believe now. The revolution and refor- 
mation there, w T as prophecied of in Revelation xvii. There 
it is faid, verfe 16, that the ten horns mall "hate the 
whore (which means a corrupt church upheld by the 
beaft or a cruel government) and make her defolate and 
naked, and fhall eat her flefh, and burn her with fire ; 
for God hath put into their hearts to falfil his will." 
This was done, and the Roman Catholic church was 
ftriped, in the French revolution, in fuch a manner as it 
never was before. 

Since that time, Bonaparte? after having the victory 
over the pope, taking his dominion from him, has m?de 
a prefent to him again of all his own dominion, and 
though he is crowned emperor of France, yet he is under 
the pope by content. It is faid they (hall agree and give 
their kingdom unto the bead -until the word of God fhall 
be fulfilled." This is fomething adoniihing, that fuch a 
man as Bonap-arte iliould (after conquering th^ pope) vol- 
untarily put his neck under the pope's yoke, and even 
when he had power to command him, that his command 
fhould be to come to crown hira emperor of France. He 



72 



lias received his crown from the pope, fo that now the 
pope is the real Roman emperor, and Bonaparte is under 
him. 

This is an accomplifhment of the prophecy, he has 
given his kindom to the beaft, where the horn full of 
eyes rules. 

The ftate of things in France and Rome will remain 
as they now are, till the word of God is fulfilled. There 
are prophecies concerning other nations and kingdoms, 
which mad be fulfilled as well as this concerning Rome 
and France. Now every thing concerning civil and re- 
ligious liberty is ftopeJ in France ; but after there has been 
a revolution and reformation among other kingdoms in 
Europe, the fame reformation which was begun in France 
fome years ago, will go on again with greater rapidity 
than ever it has ; but the people there cannot bear any 
more now. Thefe things. are a certain, ftriking evidence 
that the government is now on ChrilVs ihoulder. 

The fituation of our country is a fecond proof that 
Chrift has the government of all things. What pains 
Jias been taken by foreigners, and thofe among us to over- 
throw the conftitution and articles of confederation in 
this country for eight years paft. Democracy has been 
trampled under foot. /Iriflocracy has been miffid as a bea- 
con on the mountain for all to look at s and fteer by-; but 
thofe who have followed it, are like thofe who follow Jack 
with his lantern ; they find themfelves in thefwamp hole 
with the in venter of the light. Notwithftanding all thefe 
things, the rights of the people are preferved ; republican- 
ijm is .triumphing in almofl every (late in the union. 
Only three federal governors are left, and three federal fates. 
Even Newhampihire, the north ft l ar 9 which has long been 
hid by the dry cloud of federal intrigues, has atlaft made its 
appearance among the ether dates, rejoicing in the prof- 
perity of a great nation ; and declaring that all men are 
free and equal ; that the foundation of a righteous govern- 
ment ftands on thefe four pillars, liberty equality f unity 
and peace* 






73 



What greater evidence can we have, that the govern- 
ment is on the fhoulder of the fecond Adam than this ? 
there is one greater than this. The cry has been for fix 
years paft, if Jefferson is Prefdent, religion will be ban- 
ifhed from this country. Is it fo ? It is not. Never was 
there fuch a day as this ! God is pouring out his fpirit in 
a remarkable manner from north to fouth, Particularly 
in the fouthern ftates, where they are clear from thofe ty- 
rannical men which difturb our peace here. I mean the 
clergy who caufe fome of our brethren to be carried to 
prifon becaufe they will not pay taxes to them.* 

The remarkable out pouring of God's fpirit, is an 
evidence that Jefus Chrift can, and does manage his own 
caufe without human aid. There is the fame evidence 
that the government will be forever on Chrift's flioulder, 
as there is that it has been, and now is. " He muft reign 
till he has put all his enemies under his feet." 

III. I am to clofe this fubject with fome general ob- 
fervations on the whole, and a (hort addrefs to different 
characters. 

In making general obfervations on this fubjecl, I 
would obferve, firft, that the fubject contained in this di£ 
courfe, is the mod extenfive, glorious and important, ac- 
cording to my underftanding, I ever took up ; there is 
fuch an evidence in my mind of its being true, that I can- 
not but recommend it to every perfon to fearch the fcrip- 
tures — whether thefe things are fo. 

I would obferve upon the government of Chrift as 
king & prieftfhdX the caufe of alkhe mifunderftandings,war£, 
divifions,and troubles,which has been for hundred of years 
pad, is owing to a wrong id^a of a khigfy zndpriefly gov- 
ernment. Multitudes of people have thought, and ftill 
chink, that the form of government given by Mofes, where 

* No longer ago than May, or June, 1S04., five meu 
from Newington, who belonged to the baptift fociety in Portfi 
mouth, were put in Port/mouth jail becaufe they would not pay 
#n igmraut priefl there } nx\ho?n they had not heard for a long tint*. 

G 



74 



there was a king and priejl mentioned, is now to be adop- 
ted and fubmitted to ; but this is not the cafe, That law 
was a pattern and prophecy of a heavenly government ; this 
I have plainly (hewn from Paul's writing to the Hebrews. 
The prophecies which are taken up in this difcourfe, prove 
that Chrift is the only true king and priejl ; and that all 
who pretend to be kings ox high priejt r /,are only counterfeits. 
There are many in this country who are convinced 
of the wickednefs and cruelty of an earthly government 
under a king; who do not appear to fee that Chrift is 
priejl as well as king. Th'Iy wifh for fome law about re- 
ligion, not confidering that all good citizens are equally 
free in religious matters. 

2. The extent of Chrift's government as mentioned 
in this difcourfe, is worthy of notice. Chrift's kingly 
government fince he afcended the throne, has been over 
all men, good and bad. All men have not loved him ; but 
flill he has governed them. There are many people in 
this country who hate the government ; yet they are o- 
bliged to fubmit to it, fo it is in the kingly government 
of Chrift, many hate it, yet they cannot overthrow it. 
Chrift's family government as priejl, extends only over 
his children ; this is properly the kingdom compared to a 
Jrone in the book of Daniel. While Chrift as king rules in 
the midft of his enemies, he is enlarging his family, and 
increafmg the number by his fpirit. The time is near 
when men will univerfally fubmit to ChriiVs laws as king 
and priejl, and fubmit to the form of government he fet 
up more than feventeen hundred years ago. 

3. The nature of ChriiVs government as well as ex- 
tent, is worthy of obfervation. The nature cf it is righ- 
teoufnefs. This confifts in liberty, equality, unity and peace. 
Such a government Jefus Chriit certainly fet up when he 
was on earth, among his difciples. This kind of govern- 
ment has been rejected in all ages, and among all nations, 
excepting among a defpifed few who have been " like 
fheep appointed to the flaughter." The confequence of 
rejecting this has been, that men under unrighteous kings 



75 



and priejlsi have ilain each other like beafts to the prefent" 
day; and under iuch governments they are now doing 
the fame thing. How different is our fituation in this 
country. Here the kingly government of Chrift is receiv- 
ed, eftablifhed and enjoyed by a large majority of people 
to this day. I am fure that the form of Chrift's kingly 
government is eixabliflied here. Were all people to re- 
ceive his priefly government too, they would be as much 
more happy under him than under human prie/lr> as they 
are more happy under a republican government, than they 
would be under George the $d. 

The prophecy in Daniel concerning the faints pof- 
feffing the kingdom, and the greatnefs of the kingdom 
being given to the people ef the faint s> is certainly accom- 
plished here in part, and will ere long in the full extent 
of it. 

4. The prefent fituation of our affairs, as to the chief 
xnagiftrate in our government, is worthy of notice. I 
think Mr, Jefferson is the firft magiftrate that has ever 
come forward and not only told the world that magif- 
trates had no right to interfere m the priefily government of 
Ckrifi ; but in four years adminiftration, he has proved 
that he did not wifh to bind men's fouls. In that time 
they have found that he has no thought of deftroying 
religion. 

I believe that God has raifed up Mr. Jefferson for 
the Americans, as he raifed up Cyrus for the Jews when 
they were in Babylon, and that he has been the inftru- 
ment to dry up the Euphrates oimyfiery Babylon, as Cyrus 
dried up the Euphrates of literal Babylon. There was a 
prophecy concerning Cyrus that he fnould dry up the river 
Euphrates, And there is a prophecy that fome one 
ihould dry up the river of my fiery Babylon. Thefe two I 
will mention with a few obfervations. 

The prophecy concerning Cyrus is in Ifaiah, xliv. 
27, 28, " That faith to the deep, be dry ; and I will dry 
up thy rivers : That faith of Cyrus, he is my fhepherd, 
and fball perform my pleafure ; even faying to Jerufalem, 



7 6 



thou (halt be built ; and to the temple, thy foundation 
(hall be laid." See alfo chapter xlv. i, 2, 3, 4, 5. Cyrus 
was called by name before he was born ; he was a Per- 
Can king ; he took Babylon while the Jews were in their 
feventy years captivity. He took it by diging a great lake 
and turning the river into it, fo that he marched in un- 
der the bridge in the channel of the river, and took the 
kingdom from Beltfhazzar that night he faw the hand 
'writing. God dried up the river for him, and opened 
the tnvo-leaved gates before him. After he had taken the 
city of Babylon, he gave all the Jews liberty to return to 
their own land to build Jerufalem, and gave them all the 
vefTels of the temple which Nebuchadnezzar had brought 
from Jerufalem. This was done the firft year he reigned 
in Babylon. See Ezra i. 1, 2, 3, " Now, in the firft year 
cf Cyrus, king of Perfia (that the word of the Lord by the 
mouth of Jeremiah might be fulfilled) The Lord ftir- 
red up the fpirit of Cyrus, king of Perfia, that he made 
a proclamation throughout all his kingdom, and put it 
alfo in writing, faying, thus faith Cyrus, king of Perfia, 
the Lord God of heaven hath given me all the kingdoms 
of the earth, and he hath charged me to build him anhoufe 
at Jerufalem, which is in Judah. Who is there among you 
of ail his people ? his God be wkh him, and let him go 
up to Jerufalem, which is in Judah, and build the houfe of 
the Lord God of Ifrael (he is the God) which is in Jeru- 
falem." Here general liberty was proclaimed by Cyrus, 
u according to the laws of the Medes and Peifians which 
altereth not." This liberty the Jews had from Cyrus, and 
though many oppofed them, yet they went and builded 
according to that law, after many years of oppofition from 
Sanballat, Tobias, and other feder alijis of the fame temper. 
The prophecy concerning the Euphrates of myjlery 
Babylon which fhould be dried up, is mentioned in Rev- 
latron xvi. 12, " And the fixth angel poured out his vial 
upon the great river Euphrates, and the water thereof 
was dried up, that the way of the kings of the eaft might 
be prepared. The river Euphrates was the ftrength of 



77 



old Babylon, and the affiftance of magiftrates in religious 
matters, is the ftrength of ?nyjlery Babylon. Human re- 
ligion could never be fupported, were it not for human 
laws which are fuperior to it. When that fails, human 
religion fails. When the waters are turned out of the 
river, the channel is difcovered. Witnefs Virginia, when 
there was no law to fupport the clergy. I may be called 
enthufiaftic by the prefent generation when I fay, / believe 
Thomas Jefferson is the angel nvho poured out hi* vial upon 
the river Euphrates * that the way- of the kings oftheeajl might 
be prepared ; but future generations will fee that this is true. 

What he wrote in his notes on Virginia in the year 
1781, concerning religion when he was governor there, 
appears to me the pouring out of the vial on the river, 
and this is making way for the kings of the eaft. It is 
faid that after the angel had poured out his vial on the 
Euphrates, fo that the waters were dried up, there came 
three unclean fpirits like frogs, out of the mouth of the 
dragon* and out of the mouth of the beajij and out of the 
mouth cfthc/al/e prophet, which I think means the Pagan* 
Papal, and Mahometan governments. Thefe three govern- 
ments are disturbed iince religious eitablifhments have 
been laid afide here, according to Mr Jefferfon's writings. 
Thefe are faid to be the '* fpirits of devils working mira- 
cles, which go forth to the kings of the earth, and of the 
whole world to gather them to the battle of that great 
day of God Almighty." Seeverfe 14. The kings of the 
earth at this day feem to be influenced by this fpirit. 

If the Pagan, Papal, and Mahometan kings ever acted 
like devils, it is at the prefent day, or fince the indepen- 
dence of the United States. They appear now united to- 
gether to opprefs the people, and keep them in bondage ; 
but God Almighty will overcome them, and what ha 
(hewed Mr. Jefrerfon concerning religion and politics, will 
prevail, not only through America, but through the 
whole world in fpite of the dragon, teajl, and falfe prophet. 
The river Euphrates is almoft dried up here by the writ- 
ings and adminiflration of our American Cyrus, who** 

G2 



7* 



God has raifed up to open the two-leaved gates. It h 
faid o£ Cyrus, that the Lord " girded him, though he knew 
it not." I do not think this to be the cafe with our pref- 
ent Prefident. What he has faid in his laft inaugural 
fpeech, (hews plainly that he realizes his dependance on 
God, and that he feels the need of the prayers of thofe 
who love God ; that he may be directed to that which 
may be for the general good of the United States. 

5. I add a few words concerning the accomplim- 
ment of the prophecy in Daniel. I think that every 
candid perfon who compares that prophecy with what has 
taken placeliere fmce the year 1775, mud own that God 
lias given the kingdom to the faints in this country, and 
the greatnefs of it is given to the people of the faints who 
now are in authority among us. Thit is enough to convince 
every perfon of the truth of the pre 

6. A few obfervations on Chrift as a high prieft. 
There is nothing more evident than this, that Chrift is 
not only king but prieft on his throne. Look among thofe 
nations where they have men for priefls ! fee what oppref- 
iion they groan under ! Look at Rome i Look in Eng- 
land ! View this country where men are kept in ignor- 
ance by priefts, and be convinced that all fuch men are but 
pretenders. Remember that Chrift is prieft over his own 
houfe ; that he ever lives to intercede, and is able to fave 
to the uttermoft all who come to God through him ; and 
that he will manage his own affairs without human aide 
I hope it will not be long before all human laws concern- 
ing religion and priefts, will be as completely laid afide in 
New England, as they are in the fouthern States. Then, 
and never till then, will people be free. Many people 
enjoy political freedom in New England, who do not en- 
joy religious freedom. They are chained down to a/)^r- 
ifh prieft, and think they muft remain fo ; we have only to 
aflert our rights and be free. The ftate of the govern- 
ment in Virginia is fo exact with the bible, as it refpecls 
religion, that I think it proper to mention it here, hoping 
the tiire Mill foon come, when the fame things will take 
place here which has taken place there. 



79 



When Mr. Jefferfon was governor of Virginia, in the 
year 17S1, the laws there concerning religion were ty- 
rannical. He told the people to get rid of thofe tyran- 
nical laws while they could. It appears evident that the 
people in Virginia took his advice ; for in the year 1786, 
the following act was pailed, entitled, " An Ac? for eftab- 
lifting Religious Freedom, paffed in the affembly of Virginia? 
in the beginning of the year 1 7 86." 

"Well aware that Almighty God hath created the 
mind free ; that all attempts to influence it by tyrannical 
punifhments, or burdens, or by civil incapacitations, tend 
only to beget habits of hyppcrify and meannefs, arid are 
a departure from the plan of the Holy Author of our re- 
ligion, who being Lord both of body and mind, yet 
chofe not to propagate it by coercion on either, as was in 
his almighty power to do ; that the impious prefumption 
of legiilators and rulers, civil as well as ecclefiafiicar, who, 
being themfelves but fallible and uninfpired men* have af« 
fumed dominon over the faith of others, fetting up their 
own opinions and modes of thinking as the only true and 
infallible, and as fuch endeavoring to impofe them on 
others, hath eftablifhed and maintained falfe religions over 
the greateft part of the world, and through all time ; 
that to compel a man to furnifh contributions of money 
for the propagation of opinions which he di (believes, is 
fmful and tyrannical ; that even the forcing him to fup- 
port this or that teacher of his own religious perfuafion, 
is depriving him of the comfortable liberty of giving his 
contributions to the particular paftcr whofe morals he 
would make his pattern, and whole powers he feels moll 
perfuafive to lighteoufnefs, and h withdrawing from the 
miniftry thofe temporal rewards, which proceeding from 
an approbation of their perfonal conduct are an addition- 
al incitement to earned and unremitting labors for the 
inftruction of mankind ; that our civil rights have no de- 
pendan.ce on our religious opinions? more than cur opin- 
ions in phyfic or ry ; that therefore the profcribing 
aay citizen as unworthy the public confidence by laying 



So 



upon him an incapacity of being called to ofSces of truft 
and emolument, unlefs he profefs or renounce this or that 
religious opinion, is depriving him injuriouily of thofe 
privileges and advantages to which in common with his 
fellow citizens he has a natural right ; that it tends alio 
to corrupt the principles of that very religion it is meant 
to encourage, by bribing, with a monopoly of worldly 
honors and emoluments, thofe who will externally pro- 
fefs and conform to it ; that though indeed thofe are crim- 
inal who do not withftand fuch temptations, yet neither 
are thofe innocent who lay the bait in their way ; that 
to fuffer the civil magiftrate to intrude his powers into 
the field of opinion, and to reftrain the profeffion or pro- 
pagation of principles, onfuppofition of their ill tendency, 
is a dangerous fallacy, which at once deftroys all religious 
liberty, becaufe he being of courfe Judge of that tenden- 
cy, will make his opinions the rule of judgment, and ap- 
prove or condemn the fentiments of others only as they 
fhall fquare with or differ from his own ; that it is time 
enough for the rightful purpofes of civil government, for 
its officers to interfere when principles break out into overt 
acts againft peace and good order ; and finally that truth 
is great a«nd will prevail if left to herfelf, that fhe is the 
proper and fufficient antagonift to error, and has nothing 
to fear from the conflict, unlefs by hurKan interpofition 
difarmed of her natural weapons, free argument and de- 
bate, errors ceafmg to be dangerous when it is permitted 
freely to contradict them. 

" Be it therefore enacled hy the general ajfenibly. That 
no man fhall be compelled to frequent or fuppcrt any re- 
ligious worfhip, place or miniftry whatfoever, nor fhall 
be enforced, reftrained, molefted, or burthened in his bo- 
dy or goods, nor fhall otherwife fuffer on account of his 
religious opinions or belief; but that all men fhall be free 
to profefs, and by argument to maintain, their opinions 
in matters of religion, and that the fame fhall in no wife 
diminifh, enlarge, or effect their civil capacities, 

" And though we well know that this affembly, elected 
by the people for the ordinary purpofes of legiflation only, 



8i 



have no power %d reftrain the ads of fucceeding a/Tern- 
blies, conftituted with powers equal to our own, and that 
therefore to declare this ad irrevocable, would be of no 
effect in law, yet we are free to declare, and do declare, 
that the rights hereby aiTerted are of the natural rights of 
mankind, and that if any ad fhall be hereafter pafTed to 
repeal the prefent or narrow its operation, fuch ad will- 
be an infringement of natural- rights. " 

This ad, which was paffed in Virginia nineteen years 
ago, is*fo juft and fuitable, that there is no understanding 
perfon who can oppofe it, unlefs- he is oppofed to the 
rights of all mankind. When the priejlly government of 
Chrifl is fubmitted to, and the new teftament confidered 
the only rule for believers, then will the noife of clerical 
epprejjieu ceafe forever. This time will certainly come. 
This fubjed is of importance to every clafs of people on 
the globe. 

Republicans, confider the obligations you are under 
to God, for bleffing you with fuch a government, where 
liberty is enjoyed by all good citizens. 

Federalifts, though this is the name you are called by, 
yet I do not think you deferve it ; for you appear oppof- 
ed to rzAfederalifm, which means a firm union among the 
States of America. Your proper name is anti-federal fed- 
eralifts. You are to be pitied, you have worked againil 
yourfelves. Your caufe was bad, and could not profper. 
Ceafe to oppofe the kingly government of Ghrift,which is 
founded here on liberty^ equality^ unity and peace, for you 
cannot overthrow it. 

Clergy, your plan is fo united with that which is 
called frderalifm, that it will go down with monarchy to 
perdition. Your popularity is failing daily, and foon God 
will make you contemptible and bafe before all the people. 
Your condud in. ten years paft in writing and fpeaking 
againft the government, and thofe in authority, will near- 
ly overthrow your order in this country in ten years more, 
if it goes on as it has for a few years paft. My advice 
%o you is to break off your fins by righteoufnefs, and your 



82 



ifanfgreffions by fhewing mercy to the poor ; it may be 
a lengthening your tranquility. 

Chriftians, rejoice in your king and prieji, who has in 
this country given you the kingdom, fo that you can now 
have a voice and vote in the government. Rejoice that 
there are people in authority who are the people cf the faints, 
and who rejoice in your liberty. The lion and the lamb- 
now lie down together here. The moil violent cppcfer 
now fubmits to the government which protects you. 
Give God all the glory. Rejoice in your Great, High 
Prie/r, and give him your caufe to plead ; attend ftriclly 
to his family laws, and your fouls fhall have peace like 
a river. 

Ye who are enemies to the government ciChrifl who 
is king and prifo, remember he has the government on 
his fhoulder, and that he muft reign till he has put all his 
enemies under his feet. Ceafe to oppofe him, — " kiis 
the fon left he be angry, and ye perifh from the way when 
his wrath is kindled but a little. " Bleffed are all they 
who put their truft in him. Remember that ere long, 
the king who now is exalted a Prince and Saviour, will 
appear in flaming fire, taking vengeance on them that 
know not God and obey not the gofpel. May you bow 
and live. 

I clofe this difcourfe with the words of David con- 
cerning him who has the government upon his fhoulder. 

" His name fo all endure forever ; bis name fo: all be con- 
tinued as long as the fun ; and men foall be blejfed in kirn ; all 
nations foall call him bleffed. Blejfed be the Lord God> the Gcd 
of ' Ifrael, who only doeth wondrous things ; and bleffed be his 
glorious name forever ; and let the whole earth be filled with 
his glory, Amen, and Amen* » 



ft 



To fill a vacant page, I here infer t a few feniences from 
the Prefidetifs Speech, delivered an the fourth of March, 1805, 
previous to his inauguration to the prefdency of the United 
States. — 1 ' fhall firfi mention what he has faid upon religion. 
His words are thefe : 

" IN matters cf religion, I have ccnfidered th*t its 
free exercife is placed by the conftitution, independent of 
the powers of the general government, I have therefore 
undertaken, on no occafion, to prefer ibe the religious ex- 
ercifes fuited to it, but have left them as the conftitution 
found them, under the direction and difcipline of the ftate 
or church authorities acknowledged by the feveral reli- 
gious focieties." 

This quotation fhews a great mind. What can be 
better than for every good citizen to have all the liberty 
which the law of God and man allows 1 No feet or party 
is favored here ; but all are confidered as having equal 
rights. 

Second.. ..I will mention what he has faid of thofe, wha 
wifh to keep the aboriginals in ignorance. 

" Thefe perfons inculcate a ianctimonious reverence 
for the cuftoms of their anceftors, that whatfbever they did 
iriuft be done through all time; that reafon is a falfe guide, 
and to advance under its counfel in their phyfical, moral, 
or political condition, is perilous innovation ; that their 
duty is to remain as their creator made them, ignorance 
being fafety, and knowledge full of danger." 

This is a fevere ftroke upon the clergy ; and as juft 
as it is fevere. With thefe traditional gentry, all refor- 
mation is novelty. 

Third... J add his words concerning his oppofers, and 
the oppofers of the adminiftration of government. — - 
He fays, 

« During this courfe of adminiftration, and in order 
to difturb it, the artillery of the prefs has been levelled 
againft us,charged with whatfoever its licentioufnefs could 
devife or dare, Thefe abufes of an mftitution fo impor- 




iant to freedom and fcience, are deeply to be regretted, 
inafmuch as they tend to leiTen its ufefulnefs, and to fap 
its fafety. They might perhaps have been corre&ed by 
the wholefome punifhments referved to, and provided by 
the laws of the feveral ftates againft falfehood and defa- 
mation. But public duties more urgent, prefs on the time 
of public fervants, and the effenders have therefore been 
left to find their punifhment in the pulic indignation." 

This quotation mull bear hard on the political and 
ecclefiaftical Federalifts. They -have faid all they could, 
and are feverely punifhed by the public, who have left 
them out of bufmefs, and employed thofe who are friends 
to a government founded in that Righteousness which 
confifts in Liberty Equality.. ,., Unity... .and Peace* 

«Vl,IKE A RIVER,'' 



Nov) preparing for the prep -, by Elias Smith, a neat 
Volume, to contain about 300 pages, entitled Three Looking- 

Glaffes One for Chrijlians, one for the World, and one for 

the Clergy, which will he puhlifhed as foon as afufficient 7iuvi* 
%er effubfcriber* are obtained. Price 1 dollar* 



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